What he means by this is that being with Daibai, the master, “I lost all my knowledge, all my intelligence, all my mind – I lost everything, including the buddha-eye. I used to think that I knew. I used to think that I had got the buddha-eye.”

Buddha-eye means the same as the expression “the third eye”; just a symbol of looking inward. These two eyes open outward; just between these two eyes there is a point where you look inward. That point is symbolically called “the third eye.” Remember, it is only a metaphor.

To be with a master it is absolutely necessary to lose your mind; to be so innocent that no question arises; to be filled with wonder, but not with knowledge; to be just a trust and a love, not a questioner.

On another occasion, Hogen asked Hakuyo, “Where is the dwelling place of the Buddha?”
Hakuyo answered, “No fixed place.”

Hogen must have been a very intellectual person. He said,

“If this is the Absolute Buddha, how can it not be fixed, no special place?”
Hakuyo said, “If it were in a special place, it would not be the Absolute Buddha.”

To be in a special place is to be imprisoned. To have an address is to be limited. To have a name is to be confined. And the very word buddha means the unlimited, the unconfined, the overwhelming, the whole universe. It cannot have a special place.

But Hogen was not just an intellectual, because later on he himself became a great master.

Listening to this, Hogen agreed. But it is still agreement; it is not realization. To agree with me is one thing, to experience with me is another. Agreement is of the mind, experience is of the beyond, where I am no more and you are no more – just a pure silence blossoms.

Two awakened persons cannot be in the same room for the simple reason because two awakened consciousnesses will immediately merge into each other.

At another time, a monk said to Kyosei,
“What is the meaning of ‘The Bhagavat in the ten directions is one road to Nirvana’?”