Gyoji of one day, therefore, is the seed of Buddhas and their Gyoji. Many Buddhas manifest themselves by the Gyoji, although Gyoji always causes one to manifest Gyoji. To miss a chance to actualize Gyoji is to disrespect and not revere Buddhas. To ignore Gyoji is not to go through the same undifferentiated birth and death, undifferentiated study or practice with Buddhas.

[01:02]

A flower blooming or a leaf falling at nowness is just the manifestation of Gyoji. Polishing or breaking a mirror is nothing but Gyoji. Yesterday, I mentioned that there is absolutely nothing in the realm of Zazen. So, I think all of you cannot believe me. So, today, I will give you something sweet candy.

[02:09]

But, this something sweet candy is that surely there is nothing to get in the realm of Zazen. This is sweet candy. This is sweet candy. At that time, you can taste this candy, how sweet. Otherwise, that sweet candy is bitter, will be bitter for you. So, through and through, you should know there is nothing to get. No sign of effect and reaction in the realm of Zazen. The component factor of life is based on the emptiness, as mentioned yesterday.

[03:25]

Because, moment after moment, all of us and all sentient beings are absolutely emptied by cross-relation with everything. This is real great fact. That's why everything exists in peace, in harmony. But, usually, our practices are doing in the realm of Zazen. The realm of reality, as mentioned yesterday, this side.

[04:33]

The bottom is completely empty. Nothing. But, our practice is going on just in reality. It looks like the practice in the heaven. In heaven, I think there are a variety of desires which enable you to satisfy yourself, enable you to amuse yourself. This occupies all over the heaven. So, when you go to the heaven, the moment when you think, well, I want. I want the hamburger.

[05:39]

The hamburger is here. The next moment, you think, well, I would like tomato ketchup. It's not necessary to make effort. Because, many kinds of desires completely occupy heaven all over. That's wonderful. So, if you want to sit, you can sit. Then, next moment, if you want to attain enlightenment, enlightenment. Next moment, well, sometimes, you get completely exhausted to stay in enlightenment. Because, our curiosity will be always poking into the head.

[06:43]

Poke your head into a certain hole. So, sometimes, you are very delighted in watching the delusions. The next moment, well, the delusions pop. The problem is, in heaven, that before you finish thinking, I want to get the enlightenment. Even though you think just slightly, I want, not I want. I want something like that. Then, heaven can reach your mind. Enlightenment here.

[07:45]

Always like that. So, in the beginning, you are very happy to get the sweet candy, enlightenment, delusions. But, if you stay for one year or two years, according to such a way of life, you are completely exhausted. No thank you, no desires, no enlightenment, no delusions. So, you want to get out. This is our practice. In the beginning, you are very curious, everything. Whatever happens, wow! Your head always takes a trip all over, immediately. But, your body and mind sit here.

[08:49]

Nevertheless, you can trip all over. Europe, India, Japan. Sometimes, ten years ago. Sometimes, one of your old friends who gave you a hundred dollars, wow! I would like to meet and see him. Your head takes a trip all over, beyond time and space. In the beginning, it is very interesting. You are very interested. Everybody, not only for me, everybody. But, after that, the more you practice Zazen, the more you get anything through your head. Delusions, bodhisattvas, arhats. For old friends, ten years ago, you are completely exhausted.

[09:57]

Thank you. So, at that time, most of students give up practice Zazen. Because, nothing. Nothing. Completely nothing. Always, something happens. Like a bubble. As you write. Zen master says, don't think. Throw away your thoughts. Your thoughts. At least, while you are sitting, please. But, you can't. But, actually, the bottom of your practice, of your life, is always empty. The bottom is always empty. By the changing, by the interdependent arising.

[10:58]

How can, why is it we have to make every possible effort to get something in your hand? It's really difficult. Difficult. If you, while you are thinking, while you try to get something in your hand, it means, what would you call? It means that you, you hope. You hope that there is something to be controlled by yourself. By your power of practice. By your knowledge. By your capability of your knowledge, and so on. But, actually, you know, let's imagine. Can you, can you control completely your body, by yourself?

[12:09]

It is pretty hard. I have lots of white hair, and gray hair. Someone says, oh, Katagi, you have lots of gray hair. Well, I don't want the gray hair, but, anyway, since 28 years old, I got already gray hair. Then I want, I want to take it out. Even though I take it out one by one, you know, unfortunately, hair is gross. I can't control. I can't control. Then my life is going on, not, you know, not to the young. My life is going on to the grave.

[13:11]

To the grave. I don't want. Please, sometime, not always, please, sometime, turn around. Turn around to the young. I'm sorry, life is going on to the grave. I can't control. Then, 40, 41, 42, 43, 44 years old. Then, next year, 45, 46. How can you stop this rhythm? This is rhythm of the life, of life. Okay, this is rhythm of life. With all sentient beings. Not only, not with my own life, my own rhythm. This rhythm, in this rhythm, everything is going on, like this. My hair, nose, eyes, sometimes, mouth, hands, all things.

[14:17]

Also including thoughts. I can't control. Zazen, or maybe all of you, some of you think, Katsuki, you don't think anything at all, during Zazen. Because you are Roshi. Look. Look. But you think, pretty soon, the moment when I get the title Roshi, maybe Roshi always controls me. You think, but it's impossible. It's impossible. Whatever kind of title you try to give me, President of the United States, or Arahant of the Buddhist world, or Avalokiteśvara of the Buddhist world,

[15:21]

they cannot control this rhythm. Then, I can't control. I can't control my thoughts, even though during Zazen. See, I don't want the thoughts. I don't want to play with my thoughts. But I have to give a lecture all day, every day, day in and day out, during at least Zazen. So, seemingly, I do Zazen without thinking, nothing. But, well, tonight, this afternoon, what should I talk? Emptiness. Well, today, I should explain more about emptiness. No, I should, I should not think.

[16:23]

This is Roshi. This is Katagiri Roshi. Then, sometimes I think, are you Sensei? Are you Roshi? Are you, or you too, young guy? Are you students? I am Roshi. If so, why don't you control your mind? I'm sorry. Poor Katagiri. Poor Katagiri. So, strictly speaking, there's nothing to control. Nothing to control by yourself. It's pretty difficult. Because the bottom of my life is always empty,

[17:32]

moment after moment. Okay. That's pretty good. This is very good. There is some stories. Yes. Patriarch, the Nangaku Ejo Zen Master, practiced under six patriarchs. The Nangaku Ejo Zen Master went to the sixth patriarch

[18:35]

and asked, become monk. Then, at that time, the sixth patriarch asked, Okay. From where did you come? The Nangaku said, I come from Changshan. Changshan. This is Chinese. It's pretty difficult to pronounce here. It's Chinese. Changshan. Then, the sixth patriarch says, What is it that thus comes? And this is the point. What is it that thus comes?

[19:37]

It means, Who or what? Who comes from where? Who comes from where? This is what it is that thus comes. At that time, the Nangaku Zen Master didn't understand. He didn't answer to this question. The Nangaku didn't know what to answer for eight long years. For eight long years. He found that he pondered the question. Then, one day, he dawned upon him and he explained, Roshi, I understand now.

[20:42]

Do you remember what you asked me ten years, eighteen years ago? Say, from where do you come? At that time, I didn't answer to this question. Now, I got it. So, the master, What did you understand? How did you understand? He said, Even to say, nothing hits the mark. Nothing hits the mark. From who comes? From where? Who comes from where? Then, he wanted to think again and again, full practice. Full practice. Full attain enlightenment. And, from where does this guy come?

[21:46]

He didn't understand exactly. Then, at last, he understood, even to say, nothing hits the mark. This is the answer. This is sweet candy for him, for his masters. This is right answer. There is nothing to hit the mark. If so, nothing to hit the mark because always the bottom, the bottom of six patriarchs' life is always empty. Empty. If so, what shall I do? What shall I do? So, always, the bottom is always empty.

[22:52]

If so, there is nothing to expect. Nothing to expect. That's why the sutra says, life is dream. Life is like a dream, like a bubble, like a fossil, like a thunder. But, most of priests, even in Japan, explain this point. Well, yes. Life is like a dream. Life is like a bubble. Life is like a fossil. But, it is because that's the explanation that teaching enables man

[23:52]

to awake, to guide into enlightenment. Most of priests explain in that way. So, if so, maybe there is something there. Maybe there is something there. See? Because, nothing hits the mark. Nothing hits the mark means, it's just a means to reach the goal. If you explain that way, well, that's why Buddha says, life is suffering. Life is like a bubble. Life is like a banana tree. Banana tree, you know that? Banana tree. You know that? Banana tree.

[24:59]

At my temple, there was a huge banana tree. But, it has never fruit because it's too cold. But, anyway, it's gross. Only tree, no fruit. If you, someday, if you find a banana tree, try to peel the skin. We have never a core which is hard. And, even in the core of the banana tree, it's very soft. Very soft. What is tree? Preconception of the tree is very hard. See? But banana tree, you try to peel one by one every day.

[26:03]

Whole life. But, nothing there. Soft. Like a bubble. So, life is like a banana tree. I think Shakyamuni Buddha, great scientist. Great scientist. I think, now, modern people have lots of modern tech, modern machine. TV, and radio, and jet plane, many things. And wire telephone, no wire telephone. But, even Shakyamuni Buddha's age, they didn't have such a radio, or TV, and color TV. They don't, they didn't. But, they can see. They can see many things.

[27:05]

That's wonderful. If you try to read the sutra, they are very happy. They are very glad to play in a huge world. Looking at Europe, looking at Japan, sitting here. And hell, and heaven. It's wonderful. But anyway, Shakyamuni Buddha knows what life is. Life is bubble. Life is banana tree. But, this is not means. Means to guide people to attain enlightenment. Through and through, you have to understand great reality, that life is banana tree. Because,

[28:06]

bottom is always emptied. Otherwise, your life is not free. But, our thought, thought only curious. Thought are only curious of catching something. Ignoring this bottom. So, empty is, to empty, to say what life is empty is, to say what there is nothing to get with a thought. In other words, there is nothing, nothing is controlled by your thought or human speculation. Human speculation. Even though, forever you try to peel the banana trees

[29:08]

with your human speculation. As a result, you have to realize that there is just thought. That's all. The same things. Then, if so, what shall I do? Nothing hit the mark, even to say. So, why don't you stop the thinking and you are good enough, you are good enough to say to become yourself as you are. As you are. Today, tomorrow, the day after tomorrow. That's all. There is nothing.

[30:10]

Nothing to catch with a thought. But, there is some question. But, you say, the master says, there is practice and enlightenment. Shakyamuni Buddha attained enlightenment under the Bodhi tree. Why? How can you handle that? How should we handle the practice of enlightenment? Then, the sixth patriarch says, I don't think there is no practice and no enlightenment. Practice and enlightenment are not defiled. Not defiled.

[31:13]

This is the point. The important point. I don't think there is no practice, no enlightenment. If so, maybe there are practice and enlightenment. But, the practice and enlightenment, what you think, is already defiled by thoughts. But, the sixth patriarch says, I don't think there is no practice, no enlightenment. But, practice and enlightenment are not defiled. Not defiled. Not to defiled is not to get it, not to get the practice and enlightenment with thought. Ah...

[32:20]

So, practice and all you have to do is to practice as you are. To sustain you as you are. Sustain. Continually, you should sustain yourself as you are. Today, tomorrow, day after tomorrow. But, it's pretty difficult. To sustain yourself as you are is big practice. It's big practice for us. Do you understand this point? Because, you can't. You can't sustain you as you are. Always, you get something, practice or enlightenment through thoughts.

[33:32]

It means, according to that idea, the practice and enlightenment stands. It stands on a fixed ground which is called not emptiness. Not emptiness. Which is called delusion or attachment. But, strictly speaking, you can't put the delusion. You can't put the thoughts because always are empty. Then, I think it's not so easy to sustain yourself as you are but actually, strictly speaking, you have to sustain

[34:34]

yourself as you are. So, this is practice. This is practice. This is enlightenment which is not defiled. Not defiled. That's why Sixth Patriarch says, I don't think there is no practice, no enlightenment. Yes, there are. But, you shouldn't defile practice and enlightenment. If you even slightly, even slightly, slightly defiled practice and enlightenment, it is not true practice and enlightenment because you are completely upset. Upset. But,

[35:43]

you cannot, it is very difficult for you to believe it. But, Gyoji or practice is not something which you try to get with your thought or your mind. If so, all you have to do is to sustain Gyoji day in and day out because this Gyoji is the seed of Buddha. The seed of Buddha. Day in and day out moment is great opportunity, great opportunity which awakens you. Awaken. The opportunity is very important in Buddhism because opportunity is, opportunity is something which manifests itself only in dynamic situation

[36:45]

or in dynamic pure situation. This is occasion, opportunity. Then, logically speaking, this opportunity is the called Dharma or Buddha. Then, Gyoji of one day therefore is the seed of Buddha and their Gyoji, the Buddha's Gyoji because that Gyoji always sustain yourself as you are. That's all. This is really true. So empty, empty sustain your life as you are. Many Buddhas,

[37:46]

many Buddhas manifest themselves by this Gyoji. Many Buddhas, patriarchs manifest themselves by this Gyoji. Moment after moment. Although Gyoji always causes one to manifest Gyoji. Gyoji is, in this case, the true manifestation of your life, true manifestation of your life based on the emptiness, based on emptiness, based on the complete liberation. Your life is placed in this original ground based on

[38:47]

emptiness, complete freedom, liberation. If so, your life causes you to manifest your own Gyoji regardless of whether you like or dislike. You can anytime manifest yourself as you are only when put even slightly idea into it. It is completely muddy water. Although Gyoji always causes one to manifest Gyoji, to miss a chance to actualize Gyoji is to disrespect and not revere Buddhas. So, maybe you don't like. Please, day in and day out you manifest yourself

[39:49]

as you are. This is Gyoji. This is practice and this is enlightenment. But, it's pretty hard. So, you try to escape. So, to try to escape is to disrespect and revere not revere Buddhas. Of course, this is real truth. Try to escape is to make you confused, worse and worse. Worse and worse. This is real truth. Worse and worse. For instance, if you do that then, if you do that then, whatever, whatever kind of delusion you get, you experience. That's alright. Sometimes, you are delighted in watching. Sometimes, you try to escape it. But, actually,

[40:50]

even a thought, as mentioned before, is something which you cannot control completely. Because, thought is not yours. Thought is not yours. Thought is thought as it is. Which is existence on the basis of emptiness. Only when touching thought make a bubble. Then, this attachment makes you confused. So, whatever you feel, pleasure or suffer, or escape, or staying, the same, all the same. All make you confused. So, don't repulse, don't chase after. Don't pursue, don't repulse. Just sit. But, it's very difficult.

[41:53]

So, try to escape from such a zazen. Then, try to get something more interesting. More interesting. Of course, there are many interesting things. You know? Yoga. I'm not saying that yoga or eating are something wrong. It's pretty good. But, if you miss, if you miss this very crucial point in your life, whatever you, whatever kind of philosophy, whatever kind of another religion, you try to seek, you're always getting confused, confused, worse and worse. Wherever you go, whatever kind of religion you try to follow, it's all right. The point is, day in and day out,

[42:55]

you manifest yourself as you are. That's all. That's all. If you understand this point, it's ok. You try to get I Ching. You try to get this philosophy. You try to get the Maharishi group. That's all. By trying to get this philosophy, or trying to get I Ching or something, you mean trying to realize some ideal that it sets up, which is different from your life? I mentioned always in original life, what you have to do is, I mentioned always to manifest yourself as you are. That's all. And then you try to study I Ching or another religion or another philosophy.

[43:57]

That's all. But most of the case, most of the people are confused, affected by something interesting beyond thoughts, beyond present vivid life. With a thought, we try to chase after something, fantasy. By fantasy, do you mean the same thing as chasing after an ideal? Well, even a fantasy, I don't think fantasy is not bad. Okay? If you think, point is, if you think you feel happy in the

[44:58]

state of religious bliss or religious fantasy, that's your life. That's your life. But happiness is religious bliss is should belong to subject. Yourself. Not to me. Not to me who try to criticize. Even though I criticize, your fantasy is something crazy. Why don't you come to the ceiling? But you can't. If you believe, because you believe, I'm happy. If so, that's fantasy is okay. Fantasy, religious bliss, are all belongs to subject. Okay? Not object. But

[46:01]

point is, even religious bliss, even fantasy, if you think you are happy, should be, should make you happy. Should make your life, daily life, alive. Otherwise, your religious bliss, religious experience is completely far out. Okay? It looks like dancing in the heaven. It looks like floating the grass. Floating the grass at the surface of the sea. Religious experience always penetrate your daily life. Okay? Then disrespect,

[47:04]

disrespect and not revere Buddha means you miss something. You miss something what important your life is. If you try to miss this point, is to try to disrespect very important, crucial point in your life. It means not to revere Buddha. Okay? Important, crucial point in life is the Buddha, Buddha nature, your Buddha nature. So, Gyoji is to manifest yourself as you are, to sustain yourself as you are, day in, day out, whatever happens. This is really steady way of life. Steady way of life.

[48:04]

To ignore Gyoji is not to go through the same and differentiated birth and death and differentiated study or practice with Buddha. So, to ignore this way of life is not to go through. Not to share your birth and death, your practice and the enlightenment study and practice with Buddha. You should share your birth and death, your study and practice with Buddha. Buddha means, in this case, steady manifestation of your life as you are. This is Buddha.

[49:13]

A flower blooming or a leaf falling at nowness is just the manifestation of Gyoji. In this respect, a leaf falling is Buddha's work. Stumbling over the rock is your Buddha's work. Get up is your Gyoji, Buddha's work. Don't try to escape. Don't miss this chance. If you try to miss stumbling and feeling when you stumble over the rock, when you bump your head against the rock,

[50:19]

that's okay. It is also Gyoji, Buddha's work. Polishing so that's why polishing and breaking a mirror is nothing but Gyoji. This is based on one of Zen stories. Polishing mirror, do you know this story? Nangaku Zen master one day polished the block. Then Basil Zen master passed by him

[51:22]

and asked, What are you doing? Yes, I am polishing the block. Why is it polishing block? He said, Yes, I will want to polish the block to make a mirror. To make a mirror. Why is it you want to polish the block to make a mirror? There is something you will get the Buddha after practice. This is the story of polishing the mirror. Polishing mirror is nothing but Gyoji. Polishing the mirror, not polishing the mirror, polishing the block. Polishing the block

[52:24]

is really nonsense. Polishing mirror to polishing the block to make a mirror is really nonsense. You see? In common sense, how can you? How can you make a mirror? It's nonsense. Then you say Zazen. What are you doing? Yes, I am Zazen. Why? Well, I want to become a Buddha. I want to become Buddha. But actually it's nonsense. How long you said Zazen, you can't. You can't become Buddha. If you think Zazen in that way, polishing mirror, polishing block to make a mirror. Because

[53:24]

actually all you have to do is to find, to figure out. That's many thoughts. Enlightenment, delusion, enlightenment, delusion, enlightenment, delusion. Nothing. Then, if so, why Dogen then says polishing mirror is nothing but Gyoji, the Buddha's work. Means, when you polish the block, that's enough. Why don't you continue to polish the block? Not necessary to try to think I want to polish the block to make a mirror. To make a mirror is extra. Extra. Just polish the block. And breaking the mirror

[54:25]

is nothing but Gyoji, breaking the mirror. This is also story. Gyozan Zen Master sent the mirror to Isan Zen Master. Then Isan Zen Master said in front of his disciples, there is a mirror sent by my Gyozan Zen Master. I have it in my hand now. But actually, strictly speaking, this mirror is Gyozan Zen Master. But actually, mirror is in my hand. It's not Gyozan's mirror. Watch, watch. Say something. Nobody says. What?

[55:26]

Watch, watch. Katagiri? Or student? Or Roshi? Or student? Sensei? The only answer Are you sensei? Are you Roshi? Are you Katagiri? Nothing. Then Isan Zen Master break it. Break it. That's very clear. See? Completely there is nothing to poke your head into. Into something. That's all. Very clear. That's why breaking mirror is also Buddhist work. Don't break a mirror. This is

[56:28]

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