the Buddha nature of Shopo Genzo Dogen says the root the root is to be attainable fact but the branch to be a lamentable one the root is to be attainable fact but the branch to be unlamentable one

[01:06]

ah in this respect all we have to do is to realize to comprehend what the root is what the root opening in the bottom of our lives is of course a number of branches grow on the basis of the root which is called sometimes karma which is called sometimes it's the bonus of ego sometimes the happiness or delusions or illusions

[02:15]

is he says no agency of illusion is in the universe absolutely remain no extra trappings the nobody know nobody knows the absolute independent root the to malta's karmic activity consciousness is always resting can no agency of according to the Shakyamuni Buddha or Dogen's many patriots in the

[03:57]

in the world exists no agency of illusion they absolutely remain no extra trappings this is very important point the while I was at the temple with my master maybe I spoke of this story before I knew what to do I knew what to feeling through the reading book I knew that then at any cost I try hard how to

[05:42]

show how to show some of my mind sometimes in the form of in the form of the kindness compassionate feeling sometimes in the form of a helping him cleaning the temple with him sometimes cooperating with him in fixing mail the particularly in the dem monastery the the urgent business that the disciple

[06:53]

must do must deal with is washing the cloth cloth of mind of my masters fixing mail cleaning the temple tripping the tree tripping the hands in summer picking picking up the grass in the huge yard front yard instead of starting the

[07:57]

Buddhism at any cost the disciple what carefully are looking at what my master doing is doing the moment when he is doing something he has to do something right now you know cooperating with him helping him to do something or giving something to him what he knew as often as he's necessarily required before he

[09:02]

asked me before the master asked his disciple for instance he went out he get up early morning the disciple offered immediately a base of washing base of water before he asked it's pretty busy sometimes it's previous such a business make me always confused you know because he didn't pay attention to me what he I was doing you know he is he was just doing you know just doing what he he

[10:07]

wanted to do so on the other hand I had to do something what I had to do you know it's pretty busy so in the night just before the go to bed I got complete I got completely exhausted spiritually and physically completely exhausted I can't do I couldn't do anything at all because all day I have to be I had to be careful to watch what my master was doing and also I had to

[11:16]

be careful how I should do hi how I was doing something every day we used to take a bath so it make a made a rule to take a bath to have a taking a bath uh excuse me uh it made a rule that my master that master my master

[12:21]

they took a bath first. Then at that time, I thought of doing something, thought of what am I doing, what I had to do. Then I thought, I have to wash his back. You know. Then, immediately I went to the bath and asked me, shall I wash your back?

[13:21]

He said, no. Then, I didn't. I accepted his answer straightforwardly, without any complaint. Yes, sir. Then next day, I went to the bath and asked him, shall I wash your back? He said, no. Yes, sir. The next day, I asked the same questions. Shall I wash the back? He said, no. Then and there, he took the same questions.

[14:26]

Every time I asked, shall I wash your back? I thought, but on the contrary, in his mind, he wanted me to wash his back. Why? Why did he say, why did he take the answer no? This no, this answer no, made me pensive. Made me, made me feel cold. Made me cold. No warm heart. He said, just no. That's all. I asked, I said to myself, why?

[15:31]

Why? Day in and day out. Why? Why? But I didn't understand why. Nevertheless, I continued to do, you know. Shall I wash your back? He said, no. So I was completely exhausted. I gave up. So one day I decided, well, something should be done anyway. I had a good idea. Something like a trick, you know. Well, I should, I should wash his back before I ask. Yeah, that's right. Then I opened the door,

[16:34]

immediately I took a towel, start to wash. He said, oh, [...] oh. There was no amount, no amount of discussion. Shall I or no? No, no amount of discussion. That's it. I got it. But nevertheless, after that, I had still some question. Why? Why did he refuse to my kindness, to accept my kindness? When I asked, shall I? That's funny. Then, anyway, I tested him.

[17:38]

I tested my master to see how he had reaction. To my activities, you know. Positive activities. So day in and day out, opened the door, immediately I took a towel, started to wash his back. In a few days, in a few weeks, he didn't say anything. Nothing. He just accepted, you know, my kindness. But I had, at that time, I had something dissatisfactory. Dissatisfactory. He said something, you know.

[18:40]

After finishing washing his back, he didn't say anything. Just I returned. Just I went out of the bathroom. Then, this practice made me completely exhausted. Then I asked him, why did you, why did you refuse to accept my kindness when I asked you, shall I wash your back? He said, you are fool. You are ridiculous. Why? He said, don't insert any extra thought in dealing with something.

[19:44]

Did you understand this point? Don't insert, don't insert any extra thought in dealing with anything, whatever you do. Well, what's extra thought? Well, I had just kindness. There is nothing. I didn't understand. That's a big corn for me for long years. Now I understand a little bit. Aha, that's it. That's the extra thought. You know,

[20:57]

you know, of course at that time, I thought, I had just, I had a single feeling of kindness. What I had to express in front of my master. That's why I asked him, shall I wash your back? But, the shall I is, what do you think? The word, the expression, shall I? When you ask, shall I, before you express directly to do something in front of some person. When you face someone,

[22:04]

and then, you hesitate doing something, in other words, there is some pause, some pause would make you hesitate. Up, this. And then, you have, you know, something is bubbling up the bottom of your mind. This is question. This is question, as I said, shall I? Shall I wash your back? The question, shall I? Make illusion, make illusion, something illusion. That I have an axe to grind. You know, I thought, I thought,

[23:13]

if possible, I thought if possible, if possible, you know, that he might he might, he might take answer, he might, you know, what would you say, he might, he might make me, he might make me hard in my work, you know. Then, taking answer,

[24:14]

no, saying gently, you know. But in this case, he took answer, no, with cold feeling, you know. That made me, that made me doubt, some doubt. But I expect something, something warm hearted. Oh, please, don't worry about, you know. Please have a taking a rest, you know. Because you are, you spend time, lot of time all day today. Oh, you poor guy, you know. Please rest for a while. I had, I had some ax to grind, you know,

[25:18]

in my mind. So, the, I thought, I thought, what I did was a surge of, a surge of, a surge of kindness. That's all. But my master said, don't search, don't search extra thought. What is extra thought? This extra thought make illusion of something like ego, you know. Something like ego. Saying, I don't want.

[26:26]

Please make me rest. Because, because I got completely tired. Please make me rest. From this point, I don't want wash your, wash your back. But, on the contrary, to to a surge of my negligence, you know. I knew, I knew that what, I know what to have done as a disciple.

[27:31]

It seems, it seems, it seems obligation, you know, or duty. So, I just you know, after due consideration, you know, I had to do, I have to do. Then, actually I don't want, but I have to do. So in my mind, you know, something make me flutter, you know. I have to do, or no, I don't want. Because I get, I got tired, I get tired. The, my master knew so well. What was, what was

[28:46]

a surge, or what was kindness, I felt, I felt. A through the expression, through the expression of my question, you know. Shall I? He knew so well. That's why he refused to accept my kindness. Because there is a feeling of kindness On the other hand, there is a feeling of ego. The purpose of practice enable man completely crash this ego. So he refused.

[29:49]

No, that's all. From this point, you know, after asking him, shall I? I had some doubt, why? So I pushed the bottom of my head many rounds, and the bumps are flashing. Like this, and then I got answer. Look at this. Oh, you are right. Because my head was at that time

[30:50]

is very, you know, to say, spacious? No. Spacious, yeah. A piece of machine on my head was at that time spacious, you know. I thought, because I realized number of flashing lamps, which indicates 1971, anyway. You know? This flashing light, the working, the function of my flashing light indicates

[31:52]

how each part of machine, you know, works completely or not. 1928, it is okay, you know. The machine said, yes. At that time, a lamp of 1928 flashing. Then I pushed the button. Why? You know. Then after the 1971, here. Cut. This is answer, you know. Then you're right. Aha, right. Then my action, my activity is, my feeling is

[32:53]

right. Then, on day out, I pushed the bottom, my button, you know. But my machine is my machine, you know. Machine is not always completed. Completed with its function, you know. Sometimes it made a mistake, make a mistake, you know. Then on day out, I pushed the bottom, but I got the right answer. You know, you're right. Your action is based on kindness, you know. But sometimes, but sometimes I had to, I had to face some unexpected event. I had to, I had to

[33:56]

find just a piece of papers. No answer. Sometimes very deep letters, you know. What? What did you say? Kindness? You know. Sometimes very unclear, unclear words, you know. Your action is based on kindness. Next, next, or eagerness. What? And also sometimes I found a strange mark on ego, eagerness. X. What? That's X. That's fine. That's fine. Then I got

[34:58]

what did you say? My activity is based on kindness. Good. Sometimes I have to find no answer. No answer. What? When I got no answer, my machine completely doesn't work. Doesn't work. No flashing light. Because the kindness, the conception of kindness, which I thought is based on the same conception of eagerness.

[36:00]

The same. Completely same. Strictly speaking, in terms of, in the light of the fundamental basis, fundamental being of my life, in the bedrock of my life, there are the presence of both conception, eagerness, happiness, kindness. My symptom is sometimes eagerness, but it was marked with X. It makes me feel a sort of relief. But it's

[37:02]

something wrong with the eagerness marked with X. It is true. In the bedrock of my life, there are both. There are existence of both conception, kindness or eagerness. But through my machine, from the flash lighting, showing flashing light. But according to the experience record, notice is what I record since my birth 1928 to 1971. But what I

[38:08]

thought, my activity is based on the kindness. This is my thought. And then I push the button. To push the button of my computer is to create, to cultivate some strong of stubbornness of conception. Trying to, in attempt to root into the bottom of my mind, in attempt to

[39:10]

remain some approvals in the bottom of my mind, push the button. Because my mind is always fluttering. The moment when I am confronted with a condition of my karma, it means it means I have some doubt.

[40:12]

Why? Why did you ask? Why did you refuse to accept my kindness? Because I tried to catch the realities in terms of my computers. Record. Notices recorded from the 1970, 1928 to 1971. And then it make me pushed, it make me push the button of my computers. To put, it make me,

[41:13]

it makes me push the button of my computer is to center some telegram to the bottom of my mind. What do you think? It is activity consciousness, activity consciousness, karmic consciousness which I want to remain remain it in the bottom of my mind. This is karma. This is karma. But actually strictly speaking

[42:16]

the conception of the kindness what I thought is not is not is not the one of kindness. In terms of Buddhist world in terms of the bedrock of the human life. Because even the kindness, conception of the kindness is delightful in living together with the conception of eagerness. Where do they live? The same level. At the same level

[43:21]

of my life. They both are delighted in living together and also no problem. In the bottom of the level in the bedrock in the level of the bedrock in my life there is no troubles. Even though the both is delighted in living together. Whatever kind of conception idea, happiness or suffer or pleasure the same. What make me confused? What make me trouble? What make me create trouble? What I try to

[44:36]

I try to get something through the notices which had been recorded from my birth to up to now accumulated a certain type of environment or education and such and such. Then this is the thought the conception of kindness is always flattering. I am always flattering you know. At the level

[45:43]

at the sophisticated no what? Sophisticated of phenomena and substance that's surface anyway. Hmm? Sufficient. Superficial. A superficial level of my life I am flattering. I am completely influenced by you know a thought conception coming from notices which had been recorded by a certain type of education or language

[46:44]

environment. Immediately this, those machine immediately start to work. Before I before before I am aware of what it is. But after due considerations there is no amount of discrimination between kindness conceptions of kindness and eagerness because they both live together in peace at the bottom of the bottom of my life.

[47:46]

Aha. Wow. Yes. My kindness is not my kindness. Aha. My kindness is equal. If you understand this point you can't say anything at all. Resisting. Resisting against my master's answer. Nope. You know this is very important. But we most people don't know exactly because we are very busy. Very busy dealing with superficial level of human life. Very busy.

[48:50]

There is no room to approach the bedrock of the human life. Then Dogen Dar says Dogen says no agency of illusion is in the universe. Absolutely remains no extra trappings. No extra trappings. I can say there are two conceptions. Eagerness or happiness. Happiness who live together

[49:54]

in peace at the bottom of my mind. In the bedrock of my life. But those would be happiness, would be eagerness. That's all. You can't give any name, any conception to those. Try to ask are you sure it is eagerness? Is it ok to call you eagerness? He said no. Is it alright to call you happiness or kindness? He said no. Then what should I do? Just like that. We have to look at this point. No agency of illusions.

[50:55]

We just put a certain name which is called illusion or delusion or Buddha or Shakyamuni Buddha or Dogen. Katagiri or Suzuki Roshi or Katagiri Sensei now Roshi. Suzuki is called Roshi. The bottom. What's the bottom? What's happening in the bottom of the life? In the bottomless. In the bedrock of human life. There is nothing. There is nothing to insert any extra trappings. Any extra word. Happiness or kindness. Roshi or Sensei. No. Even though you put the strong emphasis on yes Katagiri is Sensei.

[51:59]

That would be Sensei. It would be Sensei. What you created. What you want to put. Put on me. That's all. Even though it is correct. Of course I am Katagiri. I am Katagiri and Katagiri Sensei. Now Roshi, that's all right. It's not necessary to call me Roshi. If you call me Roshi it makes me confused. So please don't call me Roshi. That's okay. But important point is why we should stick to it. Sensei is correct. You know? Roshi is correct.

[53:00]

The name of Roshi is correct for Suzuki Roshi. The name of Sensei is correct for Katagiri. Strictly speaking it is nonsense. But what I said it's nonsense is not to ignore the superficial superficial? superficial aspect of human life. We have to take good care of superficial aspect of human life. So you have to call me Katagiri. Okay. Yes sir. If you call me Katagiri Roshi Oh! What did you say? It makes me confused.

[54:03]

This is true. But if you want to if you want to know what the truth is what the bedrock of human life is what your life is based on we have to look at look at deeply the bottom of human life. Foundation of human life. In the foundation in the fundamental level of human life there is no conception which is called happiness, kindness, eagerness that's why my master says no. So but if I the moment right after his answer immediately I push my bottom you know, that's trouble. That's trouble.

[55:06]

That's why the moment the moment when I push my bottom a piece of machine automatically starts to work bup [...] yes your activity is based on kindness. Also it makes you more confused. Yes, this is right. Why did you refuse to accept my right activity? Worse and worse. And then again and again you push the bottom of your computer bup [...] sometimes bup [...] nothing. This is true.

[56:11]

That's why you practice zazen in the depths of the mountain bup [...] I got the enlightenment. Then you practice zazen in Zen center bup [...] nothing. What? What? Then you hit the machine what's the matter with you? What's the matter with your machine? More and more on edge staring at the machine like this bup [...] It's completely nonsense.

[57:14]

bup [...] It looks like a bup [...] Oh, what do you mean by absolutely remains no extra trappings? You don't, you can't understand this point?

[58:22]

Dogen says nobody knows. Nobody knows the absolute independent root. This is root anyway. You don't understand this root, what the root is. Even though you continue to hit the machine, what's matter with you? Nothing happen. It's make machine craps, that's all. What did make your machine craps? Craps means to make you confused and to make you get exhausted. I give up. Completely you give up. That's why Dogen Zen says nobody knows.

[59:32]

You don't know that. I don't know either. I don't know either what kind of events happens in my root, at the root of my life. No, no, I don't know. Because always my machine is working, you know? It's pretty busy. It's pretty busy at the reality of the present, taking care of this machine, you know? When the machine is working or goes well, I am always happy, with a smile, oh, good. Pagang, happiness, wow, good. Pagang, nothing, what's matter? I give up. When you find the machine completely doesn't work, what's matter with you? It's pretty busy.

[60:37]

Completely busy taking care of superficial aspect of life. Then, Dogen Zen says, the tumultuous karmic activity consciousness is always resting. This is very important, resting, resting, always resting. Even though you hit, you hit the machine, like this, you hit the door, machine, door doesn't open. If you hit the doors hard, door is broken. Always root is completely resting. Nothing happens, nothing happens. Then you have to know this point, at the bottom, at the bottom of your life, there is no extra

[61:50]

trappings, thoughts, but some person says, I have very strong karma. So I am not good enough to practice Zazen. So I think I should stop practicing Zazen. What do you think, Kategi Sensei? Don't say that, you know. Whatever kind of trouble you have, you are confronted with, don't say that.

[62:58]

While you are grappling with a certain conception of the difficulties, or easiness, untrustworthiness and easiness, enlightenment or delusion, encouragement or discouragement, it means you are struggling for hitting your machine, computer, in attempt to hit the machine.

[63:50]

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