Without thinking, when there is no thinking, then another thinking arises. A fresh thinking. Wisdom.
Most people think of the past and of the future, even during zazen. Most people are in a dream state.
Concentrate on your posture. And hishiryo consciousness will arise. Infinite wisdom.
Chukai! (i.e., stop the kyosaku.)
Don't run after, don't escape. Concentrate here and now and the time will pass quickly. Then there will be no pain.
Kaijo! (i.e., hit the drum.)32
(At the end of zazen everyone participates in the chanting of the Sutra Hannya Shingyo. The kyosakuman delegated to the big bell begins the chant by striking the bell three times and then by intoning, alone, the first words: Maka Hannya Haramita Shingyo. This ancient custom is practiced in all Soto temples.)
"Maka Hannya Har.... "
Big voice! It is not necessary to decorate.
"Maka Hannya...
Again.
"Maka... "
Again.
"Maka Hannya Haramita Shingyoooo!"
AUG. 8 / 7 A.M.
THE SOFT WORLD OF NYOJO
(Everyone is moving in kinhin.)
Stretch the neck. Stretch the knee (of the forward leg). Chin in.
Our body is delicate and complex. It is influenced by climate and weather. Today it is cold and snowing."
In daily life it is difficult to observe your body. But during zazen, if you do it with exactitude, with the correct posture and with the correct breathing, and if you continue to practice this with your concentration focused on your exhalation, then you can observe, intimately your body and your mind.
In comparing Rinzai and Dogen Zen, we must not only compare Rinzai's Chinese characteristics with Dogen's Japanese ones, but we must also compare Rinzai's characteristics with Nyojo's. For these two lines first existed in China.
The world of Nyojo is very soft. Sometimes it is strong and direct. Sometimes it is like the celestial arch, at other times it is direct and simple like fresh iron. It is soft and it embraces everyone just as the sky in spring, very simple and without decoration.
It is like raw iron; you cannot taste it, you cannot bite it.
Dogen met with Nyojo, and he received a strong education, and when Nyojo roughly hit the sleeping monk sitting beside him, Dogen received a very big shock and he went right to see the master in his room, and he said: "Shin jin datsu raku. "
"Datsu raku shin jin," replied Nyojo.
This great mondo between the master and the disciple consisted in only this.'"
Then there was Nyojo's poem on the sound of the windbell. The mouth of the bell is very big. The sound is very free. And all his body became this mouth. This furin, this windbell, explains forever Hannya infinite wisdom. There is no thinking of the future. Ici-et-maintenant (here and now) is what is most important.... And Dogen was again impressed.
If the wind comes from the West the bell rings. If the wind comes from the East it rings. It rings with the South wind, too. And it rings with the North wind. And it explains forever Hannya Haramita.
One day Dogen and Nyojo were driving in an ancient Chinese car, and Dogen said: "Dear respected master, this poem has utterly impressed me. This poem alone expresses the deep wisdom, the deep Hannya. "
"Others too have admired it," replied Nyojo. "But not so deeply as you. You alone understand my poem. If you explain this poem, if you explain Hannya, you must make such a poem."
Nyojo had influenced the mind of Dogen; Nyojo had certified the mind of Dogen.
Nyojo's seed was planted in Dogen; this seed was placed deeply in Dogen's mind, and this seed became a fresh bud. It opened into a flower. It spread leaves and it became a big tree and its flowers opened and it gave fruit.
This happened fifteen or sixteen years later, after Dogen had returned to Japan. The process of growth was very long.
Even if you understand with the brain (if something has influenced you, you can understand), but for this understanding to become true bones, true blood, and true flesh, much time is necessary.
Since my first meeting with master Kodo Sawaki at Sojiji, forty years have passed. And now, today, I can compare Rinzai and Soto Zen exactly and deeply.
Dogen returned to Japan in 1227. Then some years later he received the Nyojo Roku (Record of Nyojo), consisting of the late master's conferences and kusens. And it was at this time, fifteen or sixteen years later, that Dogen began to compare the Ronzai and Nyojo Rokus.
It was also at this time that Dogen left Kyoto. He moved from the temple of Koshoji to the temple of Eiheiji. This move took place after he had read Nyojo Roku. Why did Dogen leave Kyoto?
When Dogen returned from China he wanted to spread the true Zen throughout Kyoto, and so he built his dojo in Uji, just outside the big city. But in Kyoto Dogen quickly ran into strong criticism from the traditional religions, Tendai and Nembutsu. This, plus (the fact that) a nun, who loved Dogen, offered him the temple of Eiheiji, contributed to his leaving.
But what influenced Dogen the most to leave this city were the words of Nyojo, which came back to him fifteen years later, on reading Nyojo Roku: "When you return to Japan, please, spread the true Zen there, and give profit to as many people as you can. But if possible, do not live in a place where there are any castles, and do not approach the governor and do not approach his ministers. And when possible do zazen and give sesshins in the deep mountains and the profound valleys... " (Val d'Isere is very good for this) "... and if you do not succeed in spreading Zen to many people, if you transmit it to one person, then my true Zen will be caught and it will spread into the future. Zen is finished in China."
Dogen spread Nyojo's teaching throughout Japan. But in modern times its essence has been lost. Today in Japan there is too much decoration, too much karma. So I have brought the true teaching to the West.
Today it is snowing in Val d'Isere. The sound of the valley is covered in snow. This is good for zazen. You cannot go out. You cannot escape to the Santa Lucia. Now you can look deeply into yourself.
Surely Nyojo's world, Nyojo's words-his roar from China to Japan-has woken up the sleeping dragon.
Today during the ceremony we will do a kito in homage to the Pope.
Kaijo!
AUG. 8 /10.30 A.M.
FUKE HAD THE AIR OF AN ASS
(The bell has been struck twice and the people begin kinhin.)
Chin in. When the chin is out it means that you are tired. So take care to always keep your chin in.
If during kinhin your hands are placed too high on your chest, you will become tired. The hands must be placed just under the sternum.
(The bell is struck once and the people return to their places. The bell is then struck three times and they resume their postures.)
Kyosaku!
If people are sleeping during the kusen, then today I will allow the kyosakumen to give the kyosaku.35 It is necessary here. This is a very sleepy sesshin. My kusens have become music to sleep with.
Rinzai Roku terminates with an account of master Fuke. Fuke was not a monk, nor was he a layman. Fuke's name has remained famous even until today.
A Fuke sect existed in Japan up until the Meiji revolution. In Japan at that time there existed the Obaku, Rinzai, Soto and Fuke sects.
In the Fuke sect they never practiced zazen; they practiced the flute. Fuke followers always carried a flute with them, and they entered samadhi by playing it. Before the Meiji revolution, about one hundred years ago, the Fuke monks held a lot of power. They were used by the Japanese government, and they became government spies. But after Meiji their sect was forbidden. Their masters continue today as shakuhachi monks. But they are not monks. They are now professors of shakuhachi. Shakuhachi is not Zen.36
Fuke and Rinzai were good friends. In the Fuke sect they even claim that Fuke educated Rinzai. But this is not true. Obaku was Rinzai's master.
Fuke was even more zusan than Rinzai. Fuke was completely wild.
He always car
ried a bell, like a windbell, about him, and he would run after people on the road, ringing his bell behind their ears. When the people turned around, Fuke would stick out his hand and ask for money. He was an amusing monk. He was not a monk. He was a beggar.
(The Master picks up Rinzai Roku and opens it.)
"So, one day Rinzai and Fuke went to a vegetarian banquet given by a vegetarian believer. During the meal Rinzai asked Fuke: 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru. Does this happen by supernatural powers, or is the whole body (the substance, essence) like this?'
At that Fuke kicked over the table. He was not men-mitsu.
So Rinzai said: 'Rough fellow.'"
(The sound of the kyosaku can be heard over the Master's words.)
It is not necessary to give the kyosaku while I talk!
"Fuke replied: 'What place is this here to speak of rough and of refined?'
The next day they returned to another vegetarian banquet. During the meal Rinzai asked: 'How does this food compare with yesterday's?'
'I understand,' Rinzai said quickly before Fuke could kick over the table, 'I understand what you are doing, but you are a rough fellow.'
'Blind fellow,' replied Fuke, 'is there anything of refineness or of roughness in the Dharma?'
Rinzai stuck out his tongue.""
"Another time Rinzai and two old teachers were sitting in the hearth pit of the dojo. Rinzai remarked: 'Every day Fuke plays the fool in the market place. Does anyone know if he is a vulgar person or a sage?'
At that moment, before Rinzai even finished talking, Fuke entered the room. Rinzai addressed him: 'Are you a vulgar fellow or a sage?'
Fuke: 'You tell me.'
Rinzai gave a katsu, and Fuke thereupon pointed his finger at the others present and said: 'Kaijo's style is of the newly married, Mokuto's is a grandmotherly Zen, and Rinzai's is of a little servant. All three are blind.'
'Robber,' replied the master.
Fuke left yelling: 'Robber! Robber!' "
"One day Fuke was eating raw cabbage before the dojo. Rinzai saw him and said: 'You have the air of an ass.'
Fuke brayed.
'Robber,' said Rinzai.
Fuke left yelling: 'Robber! Robber!' "38
Chukai!
MONDO
Helping the Pope to paradise
QUESTION: Why did you conduct a ceremony this morning for the passing away of the Pope? What was its meaning?
Master: As a gesture of respect towards Christianity. Once when I was in the Vatican, I was welcomed by the Pope. I met with him. This ceremony is not a contradiction. Why do you ask?
QUESTION: I would like to know what is the spiritual aim of this homage ceremony.
Master: Respect. In Christianity they always want to go to paradise. So I prayed, I did kito, so that he would go there. It was to help him get there. This is true.
Mushotoku and the martial arts
QUESTION: Is a martial arts master mushotoku (beyond object) when he practices his art?
Master: During the practice of all the martial arts you must be mushotoku. If you think "I must win," then you cannot win. When we abandon everything, when we become completely mushotoku, then we can win. It is the same when you paint; if you think "I must paint a beautiful calligraphy," then you will not succeed. This is true with everything. In art, in the martial arts. Abandon ego. Mushotoku is necessary.
In Japan before the Meiji revolution, it was the custom in the martial arts dojos to supply food and bed and even some sake to all those who did combat there. Food, bed and sake for one night. Even for the losers.
One day a diviner-his divining business was going very badly-so he decided to present himself at a fencing dojo for a tournament. He was not a samurai and he knew nothing of fencing. But he had a strong face and he also had a large sword. So he arrived at the dojo and he told the samurais there that he wanted to have a combat with their master. The master was in the bath and when one of the disciples came to tell him that someone was waiting in the dojo to do combat with him, the master said: "Now I am tired. After my bath I want to sleep." The disciple warned the master that this samurai waiting for him in the dojo was very dangerous looking.
"Ah?" replied the master. "Well, tomorrow; tomorrow, he must come back."
"We told him that," replied the disciple, "But he said: 'No, now!' He refuses to leave until you do combat with him."
So the master got out of his bath, dried himself, and went to meet his opponent in the dojo. The master looked at the man's face, and he was surprised. The face was strong and wild looking, and his mustache was long and thick.
In any case, this diviner was completely mushotoku. It was not necessary for him to win. All he wanted was for the master to give him one good blow to finish with it. Then he could have some sake.
So the master began to think: "If I attack him this way from the left, he will get me from the right. But if I attack him the other way, surely he will catch me here." This master's brain had become complicated.
The diviner was not at all afraid and when he approached, the master retreated. He kept retreating. And finally he did sampai.
"Never until today have I seen anyone use such a style! Never have I experienced this technique. I do sampai to you. But please, tell me, what school do you belong to? I have studied many different techniques, but I have never seen anything like this."
The diviner who was very honest, laughed and said: "My school is to eat and to sleep. For one night."
Mushotoku. This is the secret of the martial arts. When you are mushotoku you are afraid of nothing. With mushotoku everything comes to you.
I am mushotoku. When money comes, I get it. Yesterday I received from Japan a fuse of a million yen.
AUG. 8 / 4 P.M.
THE RENSAKU UNTIL THE STICK BROKE
Many people have not come today. There are many empty zafus. The kyosakumen must look into the rooms and find out who did not come. There will be rensaku. (The Master sends the kyosakumen off to look.in the rooms.) It is alright if you notify the office first. You tell them why you cannot come. Those who do not come to zazen because of sickness, alright.
There is only tonight and tomorrow morning left. There are not many zazens to go.
People who are now seated in zazen are true seekers of the Way. All of you have good postures. Your faces are clear. There is no fatigue.
(The kyosakumen return with five or six people, mostly permanents.)
It is not necessary to remain sleeping in your rooms. For those who have come back to do zazen, I will give a discount. Only three rensakus for you. A rebate.
(A kyosakuman whispers to the Master that one of the rooms is locked. A second kyosakuman then appears and whispers something else to him.)
Room 79 is the residence owner's room. The first kyosakuman had thought that there was a couple in the room making love. So he stood in front of an empty room, looking through the keyhole.
(The Master addresses those who are about to receive the rensaku:)
The kyosaku is not a punishment. It is to wake up you. It is a good massage and it will make your fatigue disappear.
During sesshin in Japan those who remained in their rooms without permission received a big rensaku. My master Kodo Sawaki always went after those who stayed behind in their rooms without permission. Kodo Sawaki would get very angry. More than Nyojo. When he caught one he would give him the rensaku until the kyosaku broke. Some of them ran away-they ran right out of the dojo. One once ran out and hid in the bell tower. Since Kodo Sawaki could not climb that high up the tower, he rang the big bell. Everyone stopped zazen to look. It was very humorous.
(The Master addresses one of the people presently receiving the rensaku:) It is not necessary to look at the kyosakuman. It is not necessary to look.
Sometimes humor is better. In the Zen tradition monks are humorous. Dogen too sometimes, but not in his Shobogenzo.
A PRIZE FROM THE SHOGUN
One
of Dogen's disciples one day went to visit the governor in Kamakura. After his visit he returned to Eiheiji and told the master that he had obtained some big prizes (large land from the Shogun, from the Prime Minister), and Dogen became completely angry. "You are foolish, dirty," he said and he kicked the disciple out of his room with his foot. He excommunicated him. Then he dug up the ground under the disciple's zafu; he dug a hole two meters deep, and threw away the dirt.
This story is recounted in some books. That it is true is not so certain. But it still captures Dogen's character.
TWO POEMS
Fuke was in the habit of going about the streets and the marketplace ringing a bell and shouting his poem:
I hit the brightness when it approaches the darkness.
I hit the darkness when it approaches the brightness....
(This is Fuke's famous poem; it is in the Rinzai Roku, Chapter 47.)
An intellectual comes and I attack with reason: I discuss. A fool comes and I reply with foolishness. (There are some here who are very intelligent, but not many. I hear the questions. They are always rational, always reasonable.)
When it comes from the four quarters and the eight directions of space, I hit like the wild wind, and when it comes out of the empty sky, I give it the rensaku. This is Fuke's poem.
Nyojo's poem "Furin, "like Fuke's, consists of seven ideograms and four phrases:
All bodies are like a mouth which hangs in the empty sky.
Do not ask, it doesn't matter.
The east wind, the west wind, the south wind, the north wind-
They are all the same; all winds are the same.
The mouth talks, it tells of Hannya,
It tells of the highest wisdom,
Ding, ding, ding."
Fuke's and Nyojo's poems are both very famous. But Nyojo's is deeper. Fuke is a bit wild, a bit barbaric. Always kwat! Always hitting, kicking. Nyojo on the other hand, when he became angry, he became truly angry. Then later he would apologize. "I did not want to hit you. My mind did not want to, but my hand moved. Pardon. I do not want to hit you, all I want is to educate you. I want to produce in you the great elephant, and the great tiger."
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