Even though you break the very gentle wind, you know, everybody can listen to it. We shouldn't be, we shouldn't be indulged in the gorgeous expression which occurs in the literature. Using the gorgeous words which occurs in the literature, we discuss Buddhism, we discuss literature, philosophy, you know, we shouldn't do that. We should always learn a true word mentioned by Buddhists and patriarchs. Rather we should learn, we should listen to the true word, such as to study Buddhism is to learn

[01:07]

the self. To learn the self is to forget the self. To forget the self is to be enlightened by all things. Whenever we speak about it, do not use a loud voice. It is because of being impolite to others, to Buddhas. There are many rules in the Zen Monastery, so if you want to go to Tassajara, don't be surprised, don't be frightened, okay? Because those rules make your mind open and educate yourself. OM NOM NUM CHEN CHE KHANG THAM

[03:05]

OM NUM CHEN CHE KHANG THAM [...]

[04:26]

There are many rules in the monastery. I said how different the monastic rule is from the rules in the army. I think if you go to Tassajara, you have to obey some rules. So yesterday I mentioned, someone asked me, Are you supposed to create a religious army? But you should remember that the monastic rules are completely different from that in the army. Because in the army, in order to control totally the organization, which is called army, big organization,

[05:47]

they have to, at any cost, to break in a man, like a dog, like a cat, like this. This is army's rule. There is no spirit of man. But in monastery, the main purpose is to educate, to establish, to establish man himself. This is first. The Zen Monastery doesn't, at least not the Zen Monastery, in order to develop, Zen Monastery regarded as organization. If so, Zen Monastery has to make every possible effort to develop the organization itself. For this, they must, they should break in all students, like a dog.

[07:13]

Now our Zen Center is very poor in financial situation. If Zen Center is a sort of organization, communication organization anyway, why is it you practice Zazen in the deep mountain of the Tathagata? I think you are better to take a trip to make money, to raise money, instead of practice Zazen. Why we have to, why do we have to practice Zazen under the poor financial situation? The important point is that it is not necessary to see the great development of organization itself.

[08:40]

First important point is that man himself makes progress in his life as a man. Each, each of us make every possible effort to progress, to let man progress one by one, day in and day out. And become Bodhisattva. This is the person who becomes Bodhisattva. Then we are, we help each other, we are thoughtful to rest of students, to anything else, all sentient beings.

[09:56]

Rivers, mountains, when you practice focus to this point, of course each one of us make progress, make progress in life as a man. And at the same time organization makes progress. So first of all important point is that man himself must advance. This is first important. So in order to educate each one of us as a man, there is Zen Monastery.

[11:05]

For the purpose of educate each one of us, we at any cost must find some way to restrain, to restrain ourselves from being idleress or from being confused. This is rules, how to behave, how to behave ourselves is rules, regulations in the monastery. So from this point rules or regulations in Zen Monastery is not the purpose of breaking in man, like a dog, in order to develop organization.

[12:25]

It is upside down, it is big mistake. If you have a strong spirit, desires to educate yourself, at any cost we have to find some way to restrain yourself, to be upset, to be idleress, idle. This is rules in Zen Monastery. If you go to Zen Tathagata, not only in Tathagata, even in Zen Center here, when you eat meal, you have to obey some rules or regulations. Don't make much noise, using your bowls and chopsticks, eating a pickle, don't make too much noise.

[13:43]

Please, quietly, eat the pickle. This is funny rules, funny regulations. You think the bowl is hard, made by the China, the spoon is metal. The spoon is made by the metal, both is hard stuff. You think why it's wrong to make noise, because I use, I use hard stuff. Two hard stuff, it is real natural to make noise. Why is it something wrong?

[14:46]

But if you think so, now the students of Zen Buddhism, everybody can make noise, eating hard stuff like this. Even a dog, even a cat, even a monkey. You try to, you try to break in a monkey, you know. He could, he could hit the bowl with metal spoons. It's pretty easy, you know, to make a noise. Yes. Why is it we have to, you know, eat meals without making a noise? The purpose is to let the people to be intimate with all sentient beings.

[15:51]

Universe, I mentioned, I explained the meaning of the first verse, in the four vows. The sentient beings are numberless, I vow to save all sentient beings. To say I vow to save all sentient beings is to give a great, considerate, thoughtful feelings to all sentient beings. At that time, the great fact which you can save all sentient beings comes to be existence right before you. When you can use a metal spoon, the china bowl, with kind, considerate attention.

[16:54]

You follow that, you know, great, you know, there is a great salvation of spoon, bowls. At that time, there is how valuable a man is. At that time, you will realize that I am living life worth living. So, when you walk in the dendro, to make a noise, you walk, walking, when you blow your nose, please don't make too much noise. In blowing your nose, because your nose is your nose, not my nose, please take good care of your nose.

[18:12]

A very valuable nose, if a very valuable nose of yours disturbs others' practice, what does it mean, what does it mean by your nose? If your nose is very valuable, you should take good care of your nose, so as not to disturb others' practice. Giving considerate sympathy to others, this is very important. This is rules or regulation in Zen Monastery. Then, tonight, the third verse of the four vows,

[19:31]

will be explained. The dhammas are boundless, I vow to master them. The dhammas are boundless, I vow to master them. Then, the third verse is devoted to the explanation of how to accept, how to accept, how to practice, how to behave yourself. Under a certain regulation, according to a certain regulation, how to accept those rules, how to behave yourself, this is a point, an important point, which the third verse tries to explain.

[20:38]

The dhammas are boundless, I vow to master them. The question is, what is vow, what is dhammas, what is dhamma? The dhamma has many meanings in Buddhism. Sometimes the Buddha's teachings, sometimes all phenomena, sometimes all aspects, all phases of human life, sometimes existence itself, sometimes substance of existence, sometimes the function of existence, it has various meanings in Buddhism.

[21:40]

In this case, I would like to explain what dhamma is, what dhamma means, according to Dogen's thought. First, do you know the Shobo Genzo? The Shobo is right, sho is right, bo is dumb. The Shobo Genzo is the book written by Dogen Zenji, which consists of 95 volumes. The Edo Zen master, who was one of Dogen's disciples,

[22:57]

explained the meaning of right dhamma, which is the first two letters of the title of the Shobo Genzo, the Shobo, right dhamma. He says, right, the right, the right is not to have prejudice against, and to go in the direction of uprightness, or straightforwardness, or honesty. Honesty? Honesty.

[24:02]

No prejudiced opinion is the single mind to be in the all. Eyes being in width, and nose being in length, letting go of mind and body. Perfect harmonious function, and no hindrance. And the essential function, on the ultimate basis, is free. The no prejudiced opinion is the single mind to be in the all.

[25:16]

Eyes being in width, and nose being in length, letting go of mind and body. And perfect harmonious function, and no hindrance. The essential function, on the ultimate basis, is free. Dhamma is based on the principle of no change, forever. To say what the dhamma is, the principle of no change, is to say the meaning of right.

[26:23]

The right is identical with the dhamma. So in this case, the meaning of dhamma is completely identical with that of the right. The right is not to have prejudice against. You have to see something, you have to see yourself without prejudice. Prejudiced opinion. And to go in the direction of uprightness, straightforwardness. To go in that direction, to go in the direction of uprightness, straightforwardness, this is important.

[27:33]

Not only the straightforwardness, the right is to go in the direction, to go toward the direction of straightforwardness or uprightness. This is important. So from this point, there is no substance, no fixed idea which is called straightforwardness or uprightness. Because even the straightforwardness, the attitude of the straightforwardness in life, is existing on the basis of stream of change. There is no substance which is called straightforwardness.

[28:36]

So how can you get, how can you get the attitude of life with straightforwardness? It is, it is to go toward the direction anyway, moment after moment. The effort is, effort, folks, to let you to go, let you go toward the direction of straightforwardness or uprightness. This morning, I said there, some person, you know, they, some person asked me, what does mean, what do you mean by go beyond ourselves, go beyond ourselves? You know, there is no fixed idea which is called go beyond ourselves.

[29:52]

You can't grasp it. Go beyond ourselves is to go toward the direction of straightforwardness or uprightness. Universe looks like this stick, you know, this stick. Now all of us try to make every possible effort to set yourself upright on the earth. The moment when you listen to the certain sound, what, like this, the next moment you can hear the big sound, the sound of the big bell, what? Next moment you can hear the babies crying, what happened?

[31:03]

The next moment, in the front of the Zen center, the cars rush, boom, like this. You're always to the right, to the left, like this, moment after moment. But the important point of FU is moving, wobble, wobbling like this, you know. If your life force doesn't exist within yourself, in the reality of the present, you can't, you can't, you cannot be wobble, like this. But always you believe yourself, this is my life, this is my life. Then you say, oh, I don't like that. Oh, Zazen? Oh, that's wonderful, you know. Because Zazen make me very strong and healthy.

[32:11]

Whatever it is, good and bad, you always sway like this in the bubble. The more you practice for a long time, the more you make a complaint, lots of things. Oh, I can't, there is nothing to get, you know, through the Zazen. It's pretty difficult to stop wobbling like this, you know. But while you are wobbling like this, you completely forget where is your life force, you know. You believe yourself, believe just your head, just your head. You believe just something shown on the stage of a puppet show, you know, like this, wow, wonderful.

[33:19]

You completely forget who play the puppet show, you know. Life force, your life force play the puppet, you know. Life force use the puppet, you know. But always we believe puppet show is, puppet is my life, you know. Puppet is all I have to take into account, you know. That's a completely big mistake. So, if your life force doesn't exist, you can erase, completely impossible to wobble. So, to say what you can be wobble anyway, is to say what you have your own life force anyway.

[34:22]

Which means you exist in this world, taking a breathing. As a man, as a woman. If so, you should know first where is your life force, you know. Before you, it is all right. Wobbling is a very interesting mode of life. I like them, I like it. But, unfortunately, wobble make me create lots of trouble, you know. So, sometimes I would like to go rush into the wobble. But, before get to the wobble, I said always wait.

[35:26]

Then, the important point is, of course, there is no substance which is called wobble. The attitude of wobble. When you are wobble, wobble exists, you know, around you. Actually, wobble doesn't exist. There is no substance which is called wobble. And also, there is no substance which is called straightforwardness or honest attitude. Nothing. What is straightforwardness? What is the attitude of straightforwardness? What is the attitude of honest attitude? It means to go direction, to go to the direction of righteousness or straightforwardness, uprightness.

[36:40]

Just stand up, you know. This is important first. At that time, you can't see something as it is. While you are wobble, always, how can you see something as it is? Everything is wobble like this, you know. So, important point is, even though you are wobble in your daily life, that's okay. That's okay. But, important point is, your effort focus to go toward the direction of straightforwardness or honest or uprightness. This is the meaning of right, right. So, the other day I mentioned important point is to stand upright on the earth, on your foot.

[37:52]

So, this then must also explain the meaning of right. Right is not to have prejudice. Prejudice makes you wobble like this. Even a good idea, even a bad idea, always like this. And to go in the direction of uprightness, straightforwardness. No prejudice, the opinion is the single mind to be in all. This is single mind, you know. To stand upright on the earth in the reality of the present is single mind in all.

[39:00]

You know, this morning someone asked me, she is very interested in food. She got a lot of trouble about food. I shouldn't eat this food, I shouldn't eat this food, I shouldn't eat little, little, little. Not much. Always she thinks. Then I asked her, how about your health? Healthy is all right? She said, oh, not so healthy. How about your baby? Baby also is not healthy.

[40:07]

That's a problem, big problem. You know, I don't refuse to follow the food practice. That's okay, food trip, that's okay. Because your life is your life, not my life. But I have to tell something to you, you know. Food is taking, food is a food trip, food has a food trip. You know, the idea of food trip is very wonderful. But idea of food trip is not simply accord with your life, your life.

[41:15]

Your life is here, food trip is here. You should go this way, you know. I would like to go on my own way. Then food trip said, tell him, hey, don't do that. Come on, come here. Your life says, your life says, oh, that's none of your business. Get out of here. Your life is your life, food trip is food trip. That's a big problem, you know. Someone says, shaving head is very beautiful. I think so. Shaving head is very beautiful. I think so. So someone says, I would like to shave head. Okay, I don't refuse.

[42:16]

But shaving head should be accord with your life, okay. Daily life, this is important. If the practice of shaving head is the practice out of relation to your daily life, it is completely nonsense. Nonsense. So food trip is alright, shaving head is alright, whatever it is, that's okay. If so, if you want to get to the shaving head, the food trip, you should watch your daily life. Are you alright with the actual practice in your daily life? Is it sure that the practice of food trip is accord with your daily life?

[43:29]

This is very important. So I said to her, the food trip is alright, but before you are crazy about food trip, how about do gassho? How about cook the vegetable with gassho? How about taking care of your baby with gassho? What do you think? She said, oh yes, that's wonderful. The purpose of the food trip for her is to unit, to unit whole universe.

[44:34]

To be one with whole universe. This is very good idea. But her life, daily life is not one with whole universe. Just only idea of food trip is just one with whole universe. If you want to be one with whole universe, how about cook the vegetable, before you cook the vegetable, you try to do gassho, like this. Thank you. That's enough. Do gassho, do gassho is to go toward straightfulness or uprightness. It means to do gassho before you cook, before you use bathroom, before you eat, is to stand upright on the earth.

[45:41]

This is the single mind. There is no idea of food trip or vegetarian or whatever it is. Just single mind. To be in the all, single mind, this is single mind, gassho. This gassho is complete one with whole universe. With universe, function of universe, everything is enveloped by the universe, function of universe. Then at that time, vegetable, you, all water or heat, pan, with gassho.

[46:48]

When you do gassho, everything is oneness. To stand upright in the reality of present is something going beyond intellectual sense. If you try to stand upright in terms of intellectual sense, you can't. Of course, you say this is upright, this is my upright. Like your zazen, this is my right posture. But your right posture is like this. Then I correct your posture. Gradually your right posture is tipping toward right, to the right. Next moment, correct, like this. Then you think this is correct, correct posture.

[47:49]

But, but, something happened. Even though you try to think this is upright in terms of intellectual sense, you can't stand upright completely. Upright is here, like this. To go toward upright, this one. No. This is single mind, aim to be, to be in all. The eyes being in width and nose being in length. This is very natural situation, nose, eyes. Letting go of mind and body. Do gassho before you could.

[48:50]

Before you are interested in food trip, you know. Instead of concentration on the food, you try to gassho, you know. It means, try to do gassho. Do gassho is, I mentioned before, to stand upright. In the reality of the present, when you are about to cook, in the domain of the world, cooking, you stand upright. To stand upright make you to be free from your brain trip, brain trip, head trip.

[49:55]

Head trip. When you are free from head trip, at that time you can show, you can show the nature of yourself in the present, in the reality of the present. It means stand up firmly, steadily on the earth. The perfect harmonious function, no hindrance. This is perfect, perfect, perfect harmonious function of your body and mind. With food, with universe, you know. To do gassho, to do gassho to the vegetable is to be grateful for, grateful for the sun, the moon, the earth, the heaven, the rain, the mountain, the stars, the rivers.

[51:12]

All sentient beings. Then the essential function on the ultimate basis is free. So, strictly speaking, the essential, that the essential function, the ultimate base is free means that your life force, your life force is free. Your life force is free. Your life force is free means that you are free from head trip. Then Dhamma is the principle of no change forever.

[52:27]

This Dhamma is the principle of no change. This attitude, what I said, the moment in the reality of this present, you stand up upright. Okay? Before you start to be interested in a food trip or a head trip, first you stand up. Next moment, in the reality of the next moment, you should stand up. This attitude is completely the principle of no change, regardless of the race, Japanese, American, Negro, whoever you are. This is the right Dhamma.

[53:28]

This is the right Dhamma. Then when you stand up, when you stand upright on the earth on your foot, or when you stand upright on the earth on your foot, you learn something. What straightforwardness is, what upright is, what life is, what honesty is. Then always, the important point is always to walk. To walk upright. Succession of walking upright, walking upright. This is the Dhamma. This is the meaning of Dhamma. This is the meaning of right Dhamma.

[54:29]

Then the third verse says the Dhammas are boundless. This boundless is no limitation. This attitude, basic attitude in life is completely boundless. In every place, for any races, wherever you are. So, I vow to master them. I vow to master them is when you stand up. When you stand upright is to master your life. In terms of intellectual sense, even though you try to understand this point,

[55:43]

it is impossible to stand upright, even for a moment. So, we vow to go into uprightness. In the direction of walking upright. In the reality of the present, after present. This is our practice, this is our practice. Then, when you go to the monastery, before you criticize what it is, why? Why is it I don't make much noise in eating, in using the bowl and the metal spoon? You should stand upright in the domain of the bowl and the spoon and the meal.

[56:46]

At that time, your life force is completely one with the whole universe. Including your life, including the spoon's world, including both worlds. At that time, you can realize how valuable you have to be considerate to all sentient beings. So, at this point, the rules in Zen Monastery is not to break in a man like a dog, like a robot. If the rules in Zen Monastery is like this, you would be a blind man.

[57:51]

The monastic rules enable men to open their eyes. Thank you. Thank you.

[59:04]

Thank you. I bow to Master Dharma. The Dharma's are boundless. I bow to Master Dharma. The Buddha's ways are unsurpassable. I bow to the Jina. I bow to the Nyingma. I bow to the Hyakusei. I bow to the Nyingma. I bow to the Nyingma.

[60:36]

I bow to the Nyingma. [...]

[62:06]

I bow to the Nyingma. It is important to teach us what we learn in life. The Dharma, what we have to learn is Dharma. This is very important, key point. Then, yesterday I mentioned about what the Dharma means.

[63:43]

In Buddhism, it is very important to learn Dharma. Dharma, which means to get taste, to get taste of actually the life itself, life itself. Not to have a number of knowledge through the reading book, even through the practice of Zazen. If you practice Zazen for one year, you say you believe yourself to understand perfectly what Zazen is.

[64:55]

So, you are interested in teaching the Zazen at a different place. You want to be independent on Zen center, on a teacher. Then, as soon as possible, you want to teach the Zazen. Because, through the practice of Zazen, you believe yourself that I understand what Zazen is. For one year, or two years, or several years, I don't know whether you master Zazen or not. You can master, you will be master Zazen or not.

[66:00]

If you can master Zazen for one year, or two years, or several years, Why is it patriarchs or buddhas practiced very hard for long years? Actually, they vowed to practice not only for his whole life, life after life. So, important point is that you have to taste Zazen. Not through your head. This is dumb. Then, Dogen Zenji says, there is a standard of practice, so called,

[67:14]

Jijuyo Zanmae, Jijuyo Zanmae, Ji means the self, or of itself, simultaneously. This is Ji. Ju means to conceive or receive, accept. Yu means to function, to function vividly. To function. Jijuyo Zanmae is Samadhi. If you translate it into English, they say the concentration. Concentration. Samadhi is like a state of spinning top. Perfectly, like this. There is a practice of, a standard of practice, so called, Jijuyo Zanmae.

[68:24]

I translate it into English, saying, Vivid Living Samadhi. I don't know whether it is right or wrong. Anyway, Vivid Living Samadhi. Professor Masner translated, Self Joyous Samadhi. Self Joyous Samadhi. I think the Self Joyous Samadhi, or the Living Vivid Samadhi, is that you become, you become identical with the thorough going,

[69:32]

thorough going the functions in life, moment after moment. This is Samadhi. This is the Vivid Living Samadhi. Self Joyous Samadhi. And also Dogen then says, what is Self Joyous Samadhi, or Vivid Living Samadhi? It is a single transmission. It is a single transmission, directly and distortedly, from Buddha to Buddha, from Buddha to Buddha. Single transmission, single transmission of Dharma,

[70:36]

directly and distortedly, from Buddha to Buddha. It means, for instance, if you understand the Zen, by which Shakyamuni Buddha and many patricks practiced and attained enlightenment, you straightforwardly accept the practice of this Zen. Before you analyze it, you analyze what Zen is.

[71:39]

It looks like you poured water from cup to another cup, from one cup to another. There is nothing distorted. Between Buddha and Buddha, between one cup and another, you just poured, you just transferred the water from one cup to another. This is Vivid Living Samadhi, which means a single transmission of Dharma,

[72:46]

directly and distortedly, from Buddha to Buddha. So, this is Dharma, what we have to learn in life. So, yesterday I mentioned, the Dharma is to go in the direction of straightforwardness, uprightness. It means to stand upright on the earth. On your foot.

[73:50]

To stand upright is to learn the Dharma. To learn the Dharma, which is transmitted from Buddha to Buddha. Then, the fourth verse is, the Buddha's way is unsurpassable. I vow to attain it. Then, the Buddha's way is unsurpassable. I vow to attain it. Then, the point is, you understand from the third verse what you should learn. Then, all you have to do is to stand upright on the earth,

[74:58]

on your foot, and learn something through this experience. This is Dharma. Then, if you have to stand up on the earth, on your foot, the question is, where do you stand? Where do you stand upright? This is, you have to, this is, the meaning of the fourth verse of the four vows. The Buddha's way is unsurpassable. I vow to attain it.

[76:00]

Then, from this point, to stand upright is not to stand upright on the man, man's world, under the ordinary person based on ignorance or selfishness. Not at any cost, the effort should be, should focus to stand upright on the Buddha's world, whoever you are. This effort is very important. Then, if you read, you know, the, how to say, I forgot the name of the Buddha, books.

[77:09]

Books. Anyway, if you read, books written by Indians, people, Indians, I forgot the name, Bhagavad Gita. If you read Bhagavad Gita, you will find the beautiful, the beauty of the nature based on their practice, their experience of meditation. Listen. Many poems composed by the Indians

[78:11]

emphasize this, a great beauty of nature, a great beauty of human which emerges from the deep experience of religious life based on meditation, the practice of meditation. At that time, if you read this Bhagavad Gita, most of you are very impressed by this emphasis, which they try to represent, how beautiful nature is, how beautiful the human nature is.

[79:24]

In Japan, there was a very famous priest, which is called Myoe Shonin, who was very enthusiastic, the Nembutsu priest, the priest based on the principle of Nembutsu. Even though they practiced Zazen every day, also he left one of his works, which is called The Record of His Dream, he said to have taken a note of his dream

[80:41]

since 19 years, maybe, I don't remember exactly, 19 years to 60, 60 years old, anyway, until the death, until his death, he tried to take note of his dream. If you read this book, this dream is very beautiful, very beautiful. So, one day, in the early morning Zazen, he prayed to the god, not god, to the Buddha, to let him get rid of the sin or ignorance or delusions.

[82:07]

Then they practiced Zazen in the early morning, and that time the very long pole made by amber was coming down from heaven, just above his head, like this. Then he found this beautiful pole, the moment he saw it, he saw it up, he kept hold of it, the moment, the next moment, this pole is going up.

[83:13]

So he is always going up with the pole. For a long time, in long hours, I don't know how long, he is going up and up to heaven. Maybe he thought, I was in heaven now. Then he looked up at the top of the pole, he found very gorgeous jewels, putting on the top of the pole, amber pole. And also the pure water, pure water sprang out from this jewel's bowl.

[84:26]

Then this water falling into Miu E Shonin's head, over the head. That time he felt so well, wonderful. Then he thought, I attained enlightenment, I became Buddha, because my body and mind was, my mind was washed away by this pure water, coming from jewels, coming from amber pole, and in heaven. Heaven, you know. And that time, the voiceless voice comes up,

[85:39]

Buddha says, you attained enlightenment, you become Buddha. Stories, that's all. Anyway, beautiful. I wish I could see such a beautiful dream, even once. I think this is a great instruction to those who have to have the simple definitions of what human being is.

[86:54]

Human being is such and such. Human being is one of animals. Human being is a sort of animal with reason. With reason. I think, it is very, I am very interested in such a beautiful nature of human. Even though you have the simple definition to the man, man is a sort of animal with reason,

[87:55]

of course you don't believe, you don't believe such a dream. You don't believe the event created by the dream. But I can't help be, no, I cannot be, I cannot be neglectful of this point that human being inheres. Human being inheres the beautiful nature. Nature. Like the poems composed by the Indians,

[89:07]

through the experience, deep experience of meditation, the beauty of human nature represented by the poem, represented by the dream, I am very impressed in the human mind. And man also always seeking such a beautiful, beautiful nature of man. That's why there are many American people who are interested in Indian poem, Indian music, Indian philosophy, Indian religion.

[90:13]

But Dogon's religion is a little bit different. Dogon's, of course, Dogon's admire such a beauty of nature, which is represented by poem, represented by the dream, coming from the deep experience of meditation. But what the Dogon's want to put strong emphasis on is the Buddha's way, Buddha's way or Dhamma, the related closely with the reality in life.

[91:27]

His emphasis, which emerges from deep experience of religion, meditation has close relation with his daily life or reality of present. This is the idea of Buddha. But Dogon, according to the Dogon's idea, he don't use the word, the Buddha. He use the special word, Bukkojo in Japanese. Butsu means Buddha. Kojo means, kojo means, how to say, to advance, to advance.

[92:37]

to advance, to advance.

[92:39]

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