Maybe some of you know me, but some of you don't know me. So first of all, I want to simply introduce myself. My name is Katagiri, piece of tree. Dining, great patience. From the rigors of Minnesota winter. I used to be in San Francisco for nine years. Practicing together with Kiyoshi and all of you. Then I moved to Minneapolis in 1972.

[01:03]

So if you come to the Midwest, please visit Minnesota Small Center. You are welcome as a guest. Today I would like to talk about the fundamental point of Buddhist practice. Particularly according to Dogen Zenji's emphasis in Shobo Genzo or other his works. He mentions, first of all, San Zen is Zazen.

[02:11]

Zazen is dropping off body and mind. San Zen is Zazen. Zazen is dropping off body and mind. San Zen is Japanese, which means the literary. San of San Zen is to surrender or submit. Zen of San Zen is Zen. All of you are familiar with. With literary meaning, literally it means manifest simplicity in life.

[03:19]

So if you put two terms together, San Zen means to surrender your whole body and mind to simplicity in life. Dogen Zenji mentions San Zen is Zazen. So to surrender or to submit your whole body and mind to simplicity in life is what is called Zazen you do. Simplicity in life comes into existence only when your body and mind and also all circumstances become simple.

[04:26]

At that time, it is a great opportunity for you to manifest your body and mind in simplicity. Exactly, that is Zazen circumstances. This is Zazen you really want. Even though you don't understand, if you do Zazen, immediately you feel something. Even though you don't know what it is. Because you touch completely simplicity in life. The world of simplicity in life is pre-mysterious. In a sense, it is a kind of cause of energy to let the flower of phenomenal world bloom. On the other hand, it is a great energy to lead you to eternity.

[05:31]

This is simplicity, simultaneous. So if you try to understand, it becomes very mysterious. You don't know what it is. But if you do Zazen, immediately you can participate in that situation. So that is San Zen is Zazen. And also Zazen is casting off or dropping off body and mind. It means that, as Dogen Zenji mentions, Zazen I speak of is not learning meditation, but it is simply a dharma gate of repose and bliss.

[06:34]

Repose and bliss means peace and harmony. And joy. Perfect joy. So Zazen is not learning something through meditation as a means to an end. So Zazen itself is a dharma gate of repose and bliss. In other words, if you do Zazen simultaneously, it is a great opportunity. You can participate directly in repose and bliss. For instance, when you live in Minneapolis, I think the weather in winter is very cold. Fortunately, this year our weather is pretty warm.

[07:42]

Thirty-eight degrees for Minnesotans. Thirty-eight degrees in winter is pretty warm. But for you, it's not warm. It's cold. It's pretty warm, but it's still cold. So we had once 40 below zero once. I walked around the lake at that time, and it was very cold. Just like a needle. A needle touched my skin. Quick. A needle always touched my skin. And after that, I took a bath. You know how wonderful it is.

[08:49]

The moment when I took a bath, I put my body and mind in the bathtub. Then I felt refreshed. Refreshed. Invigorated. Exactly wonderful. Well, everyone experienced this one. At that time, you know the hot water, and your body and mind, your skin, muscle, bone, and mouth, whole body. Anyway, whole body and whole mind feel refreshed. Means hot water and your whole body becomes one. Then at that time, you touched something beyond your speculation.

[09:51]

Is that clear? Do you understand that one? And then, what do you say? When you feel exactly refreshing, refreshed, what do you say? Can't you explain in a word? Ah! Ah! You are enlightened already. Ah! That is exactly you. Everyone experienced this. Ah? What do you mean by ah? No explanation. Just a simple ground word. Very ground word before you explain how do you feel. Just a simple expression. Ah! Within ah, how many feelings are there?

[10:53]

How many beings exist? Can't you imagine? Your body, your mind, how many cells in your body? How many feelings, emotions working together? And also circumstances, including frozen lake, including weather, below zero, below 40 degrees. Anyway, all things come together, and then you say ah. So ah, in the ah, your whole world moves. That is so-called intimacy. Very intimacy. So, usually, in terms of intellectual sense, I experience something wonderful by putting your body and mind in the bathtub.

[11:55]

Is that clear? And then you can get it. So after putting your body and mind in the bathtub, and then you can experience something so-called ah. I don't think it is right. Don't you think? If you believe in that way, ah is no longer ah. We are not ah. Is that clear? Because you already take ah objectively, at the distance, after practicing, after putting your body and mind, and then you take ah and look at this. Well, what does it mean? You are always asking something. And then look at this. It's wonderful. If it is wonderful, you always hang on. If it is not wonderful, you throw it away. This always happens in the usual life.

[12:58]

But strictly speaking, I don't think it is correct, because ah is simultaneously coming from perfect intimacy between water and body. No separation. Okay? Then, say ah. That's it. Then how can you experience this ah? But it is not experienced by the world of conceptualization, but by only, what you say, activity and dynamism. Just put your body in the bathtub. Okay? Put. Activity of putting. Activity of being, putting your body and mind in the bathtub.

[14:00]

Then you can really see or feel a perfect intimacy between hot water and you. This is called practice, we say. Action or flow action, flow experience, we say. Perfectly flowing, flowing activity. So by flowing activity of putting your body and mind in the bathtub, then you can really see something in terms of the whole situation of water and your body and mind, and including all circumstances. Okay? So if you want to practice Zen Buddhism or spiritual life, in order to experience bliss and repose, I think you should see or hear human world, human life in terms of flow activity,

[15:07]

not in terms of the world of conceptualization. This is a very basic practice for us. Whatever you do, dancing and walking on the street, or writing something and climbing the mountain, whatever you do, this is a very, very basic practice for everyone. Regardless of whether you believe in God or Buddha itself, it doesn't matter. As long as you are a human being and are alive in this world, you have to practice this one. Otherwise, you cannot survive as a human being. So let me say that practice, flow practice, flow activity. For instance, you always wash the dress, wash the clothes in the washing machine.

[16:12]

In Buddhism, Dogen Denji mentions a way to wash the robe, or rakusu, how to wash the robe in his works, very in detail. But I don't want to explain that one. So I want to explain the practice of washing your dress, your clothes in everyday life, using the washing machine. Let's see, you put the dirty clothes in the washing machine, and push the button and get the water. The water is very pure, clean. And then push the button and the washing machine starts to work, moving. And then what happens? You need just water and also dirty clothes. So dirty clothes is dirty, impure.

[17:16]

And water is pretty pure, clean. And then if you switch, the washing machine starts to work. And then what happens? What happens? Water becomes dirty. And then your dirty clothes becomes pure. Do you know that? Even though you don't know, the situation exactly becomes like that. And then what makes dirty clothes become clear or pure? What makes pure water possible to make it dirty? What? What's that?

[18:17]

Action. Action, right. Action. Something there, action, moving. And then water becomes dirty and dirty clothes become pure. And then by dirty water, clothes become pure. It's strange. But it is very true reality. So, point is, when something is active, and then you can see pure water, dirty clothes. And then, someday, somewhere, I don't know where, or what kind of place, where dirty clothes become pure and pure water becomes dirty.

[19:20]

I don't know when. But dirty clothes and pure water exchange their life very smoothly. Automatically. Beyond your speculation. And then sometimes pure water becomes impure. And sometimes your dirty clothes become pure. Okay? And then next says, oh, dirty clothes, I don't want. Throw it away. But because by dirty clothes, dirty water, if you wash the dress, you believe clothes become dirty. But all you have to do is just move it, anyway. And then, anyway, the more you wash the clothes, the more you get the dirty water, and you can get the pure clothes. So always there are two situations, purity and impurity.

[20:22]

What makes it possible for us to create purity and impurity? This is action. Action in dynamism. Then there is so-called presence of fish. Okay? Presence of fish means in the dirty water, fish can swim comfortably. But in very pure water, the fish becomes irritated. For instance, let's say in your yard you have a pond. Okay? And then there is a completely pure water. And they put the fish. Fish is always irritated, going there and that, if you try to see it.

[21:26]

So very naturally becomes nervous. They become nervous. So what do you make for them? What do you do? Hmm? Hmm? Plants, and also a little shelter. Do you know that? Little shelter, you can make a rock and put the rock and the fish can get into. If you don't have water, must be a little bit dirty. You can't see through. And that time, fish can exist very comfortably. Okay? Then, through the dirty water, you can realize the presence of fish. Okay? So, that presence of dirty water means by action.

[22:33]

Action of the fish. You know, there is water and dirty water, there. So, behind the water and dirty water, there is action. And then by action, you can realize there is a fish. Now, fish is called Buddha nature. But Buddha nature cannot be seen through your eyes, naked eyes. But where is the Buddha nature? Buddha nature is exactly existent right in the middle of action of the fish. Is that okay? Motion, activity. Because action and fish is simultaneously. Because you cannot see with your naked eye, you cannot hear with your naked ear.

[23:36]

But even though you cannot see there is a fish, how do you know that? That is dirty water. Why do you know fish exist under the dirty water? Because fish moving. So, that's why there is, I give you example, washing machine. Same apply to washing machine. There is a moving, then you create dirty water and clean clothes and simultaneously working together. Okay? Working together. By action and dynamism. At that time, there is a fish. So called Buddha nature. So, Buddha nature is exactly something under. Not under. Underlying. In underlying essence. Beyond pure water or impure water, you can see through your eyes.

[24:40]

Okay? That is samsaric world. We can see dualism. But behind dualism, if you see very deeply with your Buddha's eyes, you can see there is a fish. That fish is called Buddha nature. That Buddha nature is not something avocado seed from which light gives forth. Like a golden Buddha statue. If I say you are Buddha, you are immediately looking for the where is the Buddha. Then you say I want to be Buddha. Then if I say I give you proof that you are Buddha. So, immediately you believe I am golden Buddha. That golden Buddha doesn't exist actually. It's really dead. The golden Buddha must be alive.

[25:43]

What is the Buddha nature? Buddha nature must be always moving. Then you can create samsaric world so called pure or impure. Impure or pure is what? Is something wrong? No. Pure nature, impure nature are very important for us. Sometimes impure, sometimes pure. So, we should take care of it. How do we take care of it? That's why there is a teaching so called Tide. You know Tide? Soap. We need Tide soap. You can't always wash just water and dirty clothes. It's moving. It's okay, you can do it. But your clothes will sooner or later worn out. So, as soon as possible you should make your clothes clean.

[26:46]

Ah, that's why you have to depend on the soap so called Tide. That is the Buddha's teaching. In ancient time, we didn't have Tide, so we used ashes. Ashes. Ashes water. Dogen didn't mention how to wash the robe when you have a dirty robe. My teacher also taught me how to wash the clothes without using soap, etc. So, I always washed with ashes water. It's pretty nice. And also we didn't have a washing machine, so with hands always. So, anyway, whatever.

[27:50]

In the modern age, you cannot ignore the soap named Tide. So, you should use it. That's all right. You should use it. This is a modern teaching, anyway. Modern Buddha's teaching. And washing machine, fine. But point is, please understand crucial point of what washing machine means. What soap named Tide means. Why do you wash clothes? So, basic crucial point of the practice is, I think Dogen didn't mention, there is the Dharma date of repose and bliss. And also he said, you must know that there is just in the Zen, the Dharma, right Dharma.

[29:01]

Right Dharma means something repose and some peace, anyway peace. Right Dharma is manifesting itself. And that from the first, dullness and destruction are struck aside. So, by action, by action in dynamism, this action is not usual human action based on satisfaction of desires. This action is very refined, very pure. So, by this action, from the first, dullness and destruction are struck aside. Means, if you move it, if you constantly move it, dirty clothes become clean. Clean water accept your dirty clothes.

[30:02]

So, each other, walking. And then, you can see the bath, dirty world and pure world together. This is samsaric world. So, if you see dirty clothes, please put dirty clothes into the machine and walk. So, until it becomes clean, please continue to walk. How long? In Buddhism, for eternity. For eternity, I always mention forever. Forever. Forever means, if I say forever, you immediately calculate. Calculate forever. That time, it makes you disappointed. Because you cannot measure it. So, if you cannot measure it, be relaxed. Accept it. And all you have to do is take care of this zazen right now. That's it.

[31:08]

Because it is right in the middle of eternity. Forever. You know, I always mention, let's imagine you are right in the middle of vast expanse of ocean. What do you do? You cry. Of course, it depends on you. Your choice. Cry or smile. Shout or thinking of the imagination. Looking at the visualization in your head. Whatever you do, all doesn't make sense for you. Because you are right in the middle of eternal huge world. Can't you stop being there? No. You have to start to move anyway. Before you discuss about the subject, about being in the ocean, your body is already moving.

[32:11]

And then, right in the middle of action, in dynamism, your consciousness still pokes ahead, pokes its head into action itself. That's really sticky. Sticky and really confused. It makes you confused. But there is no excuse, no choice. You are there. Just swim. Don't you think so? If you want to die, you can die. If you want to just swim, you can swim. But through the swim, what do you expect? Do you want to get to the other shore? Yes, you can imagine. But no guarantee. Right in the middle of no guarantee, you just swim. Through the just swim, in action, in dynamism, there is imagination of the other shore, and boredom, hope, human warmness,

[33:14]

human compassion, all things exist. You say imagination over hope is ridiculous, but it is important for us. That's why you can swim. Constantly. So what do you mean, swimming in action? It's very important. You can create whole world, wonderful world. If you're mad, if you're mad at your situation, whole world becomes mad. If you smile, whole world smiles. That's why Thich Nhat Hanh says, you should smile half. I don't know how to smile half. Just half smile. Not always smile, but just half smile. That's pretty nice. But I don't know how. But I will tell you.

[34:15]

Well, one point. If you want to practice half smile, through and through you should smile with whole body and mind. When you have to smile, that's it. If you don't want to smile, just quiet. Then you can learn what half smile is. Never mind. So, don't be cheated by the word half smile. But it is very important. But you have to taste it. What is half smile is. But what I want to tell you is, when you smile, whole world becomes smile. It is very true. So that is the point Dogen Benjy mentions. If you sit down in Zazen, the dullness and distraction from the first

[35:16]

are struck aside. Yes, it is. Means put the cloth, dirty cloth in the machine and move. How long should I move? I don't know. I don't know is wonderful. Because I don't know, just moving, and then you can see something you know. So called dirty cloth. And not dirty cloth. You don't know why you act, moving. But you can know, you can know something. Something wonderful, what you have never thought before. Because human consciousness is always attached to certain ideas. Water should be clear. Dirty cloth must be dirty. I don't think so. Dirty cloth must be clean. How? Just move. Why do you move? You don't know. But right in the middle of the huge world you don't know,

[36:22]

there are many world you can know. That is impure or pure. Puristic world. That's why most people ask me, How do I take care of anger? Right in the middle of anger. Well, I don't know. Just accept it. Don't be mad at hatred, etc. Because hatred and anger are part of your life. So just the same with hatred and anger with you. So it means in the vast ocean, vast expanse of ocean, sooner or later, anyway, anger becomes pure. Pure water shows something dirty. So always have a deep relationship between and let you know. This is a crucial point of Zazen practice.

[37:23]

So whatever you do, painting and teaching and climbing the mountains, this is a very basic practice. When you climb the mountains, you just climb the mountain. That is action in dynamism. Then you can be one with the mountains and you. You don't believe, but you can do it. Because dirty clothes become one with the pure water. Pure water becomes one with the dirty water. And it's changing dynamically. Each other at a certain place where something is moving. That is called inspiration, if you say. But inspiration is not mental inspiration. It is mental and physical action in dynamism. And if you experience that inspiration, sort of inspiration, it is called enlightenment, we say.

[38:25]

That enlightenment transforms your life to the 360 degrees simultaneously. But we are always greedy to get the transformation of your life at the 360 degrees without looking at your actions, without acting. Without acting, how can you do it? So the point is, you have to act, you have to have a refined action in dynamism, constantly, under all circumstances. Then you can really deal with the human world, so-called pure or impure. So Dazen is a very basic practice for us. So through the spirit of Dazen, you should know how to put it into everyday life. Then very naturally, you can realize the spirit of your specialness,

[39:30]

special area, so-called climbing the mountain, washing up good clothes, and writing the papers, and studying, and working in the office, or whatever. Otherwise, there is no development of human peace. So everyone try to practice this one, even though you don't know. Well, I think, listen, open your heart and listen to Buddha's and ancestors' teachings. And you will listen to the voice of the soul, Thay. And naturally, you can do it.

[40:12]

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