Well, this is the fourth day of our five-day Sashin. We've been sitting here for three days, and we're into the fourth day. And we're almost at the end of our six-week practice period. And we've been studying the Platform Sutra of the sixth ancestor, Huineng, in Japanese, Daikan Eino. And this morning, I will continue to talk, comment on this sutra. This particular section is about Zazen.

[01:37]

This is the Sixth Ancestor's comment on what is Zazen. So the Ancestor one day preached to the Assembly as follows. In our system of zazen, we neither dwell upon the mind nor upon purity. Nor do we approve of non-activity. As to dwelling upon the mind, the mind is primarily delusive. And when we realize that it is only a phantasm, there is no need to dwell on it. As to dwelling upon purity, our nature is intrinsically pure. And so far as we get rid of all delusive ideas, there will be nothing but purity in our nature.

[02:47]

For it is the delusive idea that obscures tatata, or suchness, or reality, or Buddha nature. If we direct our mind to dwell upon purity, we are only creating another delusion, the delusion of purity. Since delusion has no abiding place, it is delusive to dwell upon it. Purity has neither shape nor form, but some people go so far as to invent the form of purity and treat it as a problem for solution. Holding such an opinion, these people are purity ridden and their essence of mind is thereby obscured. So I'll talk about this section. He says in our system of meditation, we neither dwell upon the mind, what he means is we don't dwell upon our thoughts, thinking mind.

[03:56]

We don't, in meditation, in zazen, we don't dwell upon, as we know, the various thoughts that are continually appearing in our consciousness. Zazen, za, means to sit. Za means to sit and Zen is to touch self-nature. So it means to sit in the middle of, in the midst of self-nature or to settle into the midst of essence of nature, essence of mind, as distinct from thinking mind, although thinking mind is an expression of essence of mind.

[05:13]

Essence of mind is independent, and thinking mind is dependent, and thinking mind is discriminating continually discriminating and partial. So we don't dwell on this mind which is continually discriminating and is given to partiality. Because the thinking mind can never encompass the whole. And he says, In zazen, we neither dwell upon the mind, small mind, nor upon purity, nor do we approve of non-activity. Dwelling upon purity would mean to separate pure thoughts from impure thoughts, pure action from impure action.

[06:23]

In zazen, everything is seen just as it is. There is a type of meditation in Buddhism where one's thoughts are always on purity. And so creating a system of pure thought or purity. But purity is pure thought. Mahayana is thought that is non-dual. rather than a thought that is on the side of purity or impurity. Purity and impurity are relative values. After we cut up the fruit and have breakfast, we throw the leftovers into the garbage can.

[07:29]

And then after two days, we hold our oats. And to us, that's kind of impurity. But to a fly, it's a wonderful place to buzz around and home to many organisms. The compost pile is a great purifier, actually. process of purity is really going on and you can really watch it if you're patient enough. So in one sense, there's nothing that is impure. In a total sense, nothing is impure. But in a relative sense, according to our discrimination,

[08:35]

and our partiality. Some things are pure and some things are not. In a medical laboratory, we have to be very careful about what is pure and what is impure. And when we eat food, we should be careful about what's pure and what's impure. But these are relative values. In tzazim, to be settled on our essence of mind, we can't judge things as to pure or impure. We just see them as they are. So, we say non-discrimination. One shouldn't be discriminating or But discrimination is very important.

[09:37]

One must discriminate all the time. One must choose. But our choosing should be based on non-discrimination. Discrimination should be based on non-discrimination. that purity is found within the impure. So in one sense we can say there is nothing that is not pure. And in another sense you can say there is nothing that is pure. This created world This world of transformation is sometimes called a world of impurity.

[10:45]

But if we try to separate the world of purity from the world of impurity, we just are continually dividing and never get anywhere. It's like sand falling into a hole as you dig the hole. So there's no form of purity. Purity is absolute and a relative value. Everything is totally pure and nothing is pure. And yet we separate the pure from the impure. We can do this because purity has no special form or shape. But he says people continually try to create a form of purity and then they raise it up as a subject for discussion or argument.

[11:58]

What is pure and what is impure? So he says, in our system of zazen, in zazen, we neither dwell upon the mind nor upon purity, nor do we approve of non-activity. As to dwelling upon the mind, the mind is primarily delusive. The mind is always reacting to things. It's not a source of things, but it reacts. creates imaginary situations and is never really complete. Our thoughts never encompass totally. And our thinking mind is usually in the past or the future.

[13:01]

When our thinking mind is in the present, totally one with our activity, we don't call that thinking. That's called non-thinking. When the mind, when the thinking mind and activity are totally at one, like the basketball player making a shot. Just doing. Otherwise, mostly our mind is in retrospect. That's what he means by delusive. It's always thinking about something and creating a scenario. And it's called the dream world. Mostly we live in a dream world.

[14:05]

It's substantial. This world is substantial, but substantial doesn't mean real. There's a distinction between substantial and real. Substantial, we have substantial thoughts, but they're not always in the realm of reality. platform is substantial, but it's not real, necessarily real, because real means unsubstantial. Reality has no special shape or form, but we look at the realm of substantial things

[15:13]

and say, well, this is real, because it's substantial, but it's only substantial for a short period of time, and it has no real nature of its own. And our thinking mind is like that. Substantial, but not real, because it has no, it has a shape and a form, So that which is formless and shapeless and that which cannot be described is the reality. This is what, when we sit in zazen, there is no special state of mind to cultivate or to find. states of mind are continually changing.

[16:18]

There is nothing to hold on to or grasp or no place to stand because it's all shifting. If we try to create a state of mind of purity or a state of mind that we can hang on to, or a state of mind that is nice or wonderful, it can't be done. This is not reality. Reality is to let everything come as it comes and go as it goes, and to see reality through change. So you can say, everything is substantial, but not real.

[17:28]

Or that which is real is not substantial. So he says, as to dwelling upon the mind, the mind is primarily delusive. And when we realize that it is only a phantasm, there is no need to dwell on it. As to dwelling upon purity, our nature is intrinsically pure. And so far as we get rid of all delusive idea, there will be nothing but purity in our nature. For it is the delusive idea that obscures suchness or true mind, big mind. We say Dharmakaya. Dharmakaya is the mind that we can't even speak about.

[18:39]

It's not identifiable, but at the same time, it's the foundation of everything. But this foundation of everything can't be located anywhere. But everything is its expression. All consciousness is its expression. So if we want to locate Big Mind, we can find it in the smallest particle. Everything is an expression of it. Even this table, this platform is also an expression of it. So what he's saying is

[19:50]

in Sazen, meditation, we don't cling to anything, purity or the mind or thinking mind, but just let ourselves rest on the stharmakaya, which is not something that we can identify. One has to have, in order to do zazen, one has to have faith that in big mind, in the dharmakaya, the universal mind, which is beyond our individuality and beyond our temporary existence. If we direct our mind to dwell upon purity, we are only creating another delusion, the delusion of purity.

[21:08]

Since delusion has no abiding place, it is delusive to dwell upon it. Purity has neither shape nor form, but some people go so far as to invent the form of purity and treat it as a problem for salvation, solution. Holding such an opinion These people are purity ridden and their essence of mind is thereby obscured. And then he says, learned audience, those who train themselves for imperturbability should, in their contact with all types of people, ignore the faults of others. Changes the subject a little bit. They should be indifferent to others' merits or demerits, good or evil, for such an attitude accords with the imperturbability of the essence of mind."

[22:11]

Imperturbability is an interesting term. It's a characteristic of meditation. for the mind to not be disturbed is a characteristic of what we call samadhi. Samadhi is resting or undisturbed in essence of mind, in its own essence. When one becomes, lets go of everything, lets go of discrimination, discriminating mind, like and dislike, good and bad, right and wrong, one rests in the samadhi of imperturbability.

[23:20]

The reason why it's imperturbable is because one is not thinking in terms of like and dislike. But usually our mind is very restless and easily upset. Think a little bit about how many times a day your mind becomes upset by little things. The characteristic, actually, of zazen is imperturbability. It means that nothing can upset you. Painful legs don't upset you. A mind full of random thinking doesn't upset you. You can observe everything and accept everything and let go of discriminating mind

[24:30]

Delusive mind is what he means, what he says, delusive mind. To include everything. Big mind includes everything. Very difficult, because the barrier to our original mind is our discriminating mind. Discriminating mind is always kvetching about something. And when one can sit very still, without being bothered by anything, then the illumination of Big Mind will come forth, because there's no hindrance.

[25:43]

When we look at the old pictures of the saints, they always have these halos. This is the light coming through because there's no hindrance. There's no discriminating mind at work. So one is at one with self-nature. And when we say, learned audience, those who train themselves for imperturbability should in their contact with all types of people ignore the faults of others, which is the most difficult thing for us to do, because we always latch on to the faults of others.

[26:50]

for various reasons. One reason is that if we point out the faults of others, it puts us in a better position, in contrast. And, you know, we should see the faults of others. we should see the faults of ourselves. But what he's saying here, what he means here is, pay attention to your own practice. If you just pay attention to what you're doing, that's the best way to help the world. If you really take care of yourself, if you really are self-critical, in the sense of when you see the faults of others, to look at your own faults and say, well, where am I in this?

[27:58]

Am I really any better than the people that I'm faulting? If we really take a good look, we find that often the faults that we criticize other people for are the ones that we have and that we harbor. and that we don't like to admit to ourselves. We project our faults onto others. And the person who you dislike the most is the one that's most like you. This is very often the case. So he's saying, take care of yourself. Do your own practice. Cultivate what you should cultivate. And don't worry about other people. And then he says, learned audience, a person unenlightened may be unperturbed physically, but as soon as that person opens their mouth, they criticize others and talk about the merits and demerits, ability or weakness, good or evil of others, thus deviating from the right course.

[29:15]

On the other hand, to dwell upon our own mind or upon purity is also a stumbling block. So then, on another occasion, we preach to the assembly as follows. Learn it, audience. What is zazen? In our school, it means, za means to gain absolute freedom and to be mentally unperturbed in all circumstances. Sit means za. means to gain absolute freedom and be mentally unperturbed in all circumstances, and be they good or be they otherwise. And to zen means to realize inwardly the imperturbability of the essence of mind. And then he says, learn in audience what are dhyana and samadhi.

[30:30]

Dhyana is the generic word for meditation. Dhyana or meditation means to be free from attachment to all objects. And samadhi means to attain inner calm. If we are attached to outer objects, our mind will be disturbed. When we are free from attachment to objects, the mind will be in peace. Our self-nature or essence of mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in. One who is able to keep the mind unperturbed irrespective of circumstances has attained samadhi.

[31:31]

So this is difficult, you know, and sometimes we should let the mind be disturbed, you know. Sometimes a person looks but on the inside there's a lot of turmoil going on. So he also says that we shouldn't. In the Hokyo Zamai, the jewel mirror samadhi that we chant, there's a passage that says Outwardly still while inwardly moving like a trapped rat or a tethered colt. The ancient saints pitied them. People who put on an air of imperturbability but actually had no realization.

[32:44]

So one should not strut around with a calm face. trying to impress people. But when you sit in Sazen, you develop this imperturbability. There's no other way to go. While your mind is screaming that you want to leave, you stay instead. And then there's no other place to go except into calmness. And it takes a long time sometimes to find that place.

[33:47]

Sometimes it takes a long time to find it. But, you know, we have a restless nature. And to sit still and let go of anxieties and defenses and excuses is very difficult because Our life is based on these kinds of thinking, this kind of thinking. And as soon as we sit down and let go of that and settle on our big mind, small mind feels threatened and puts up all kinds of barriers. The hardest thing is to be where we are.

[34:51]

Most difficult. So the goal of practice is not a road somewhere out there, but just to be able to stay where we are. Just to be able to sit on our seat without being upset, turned over. So this is called big patience. Big patience. Sashin is called big patience. But patience does not mean waiting for something to happen or waiting until something is over patiently. If you wait patiently for something to be over, it will kill you.

[35:55]

You can only be totally present. The only way to have imperturbable mind is to be totally present on this moment without expecting anything in the next moment. So this is what zazen is. Zazen drives you to be present in this moment, totally. to live this life, on this moment, totally, with whatever is here. If we want something else, that's just a little mind, the delusive mind, creating a problem. You can't do something else, you can get up and walk out. That's not it.

[37:00]

You're still in the same place. Even though you leave, there's nothing you can do. My first sasheen, somewhere around one o'clock, I got up and I left. But I couldn't do anything, I wandered around and there was no connection. I was still there, I was still on my seat even though I was wandering around. I had to come back and complete what I started. So even if you get up and walk out, you have to come back and complete what you started, someday, sometime. Then he says, to be free from attachment to all objects is meditation.

[38:19]

And to attain inner calm is samadhi. When we are in a position to deal with dhyana and to keep our mind in samadhi, then we are said to have attained dhyana and samadhi. The Bodhisattva Shila Sutra says, our essence of mind is intrinsically pure. learned audience, let us realize this for ourselves at all times, and let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort. This free from things is called Zenjo, undisturbed mind, Zenjo. And the reason the mind is undisturbed is because it's not our mind. As long as it's my mind, there's disturbance. As long as there is me in mind, there is disturbance.

[39:25]

As long as something belongs to me, I can lose it. But actually, nothing belongs to me. This body is not mine. does not belong to me. This mind, thinking mind, does not belong to me. Nothing belongs to us. And yet, everything is ours. So, zazen means to give everything over to Big Mom. to put everything up on the altar of Big Mind. To offer everything up. This is what zazen is. Zazen is our offering. It's not our getting something. It's not something that we get. It's simply a place to offer everything. Simply a place to resign. And let go.

[40:36]

In our usual life, we're hanging on and trying to create something through hanging on. But in zazen, we let go of everything. Please take it away, take it. Take this body, take this mind. And then sit with what's left. Settle down. But we fight it tooth and nail. And at some point, we give up. And then you can feel comfortable in zazen. You can feel comfortable not because you don't have any pain, but because you're comfortable with your pain. You're comfortable with the fact that there are thoughts going on in your mind. You're comfortable with whatever happens.

[41:44]

Things don't upset you. It's called imperturbability. Imperturbability does not mean that post. Imperturbability means soft mind. The mind that has no special shape or form and is able to. take any shape or form that comes along. That's imperturbability. Soft mind. Soft, flexible mind. And when the mind is soft and flexible, the body is soft and flexible. When the mind is rigid and hard and protective, the body is rigid and hard and protective. So, little by little, through this difficult, painful practice, we wear down our ego self.

[43:00]

Yes.

[43:42]

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