Sit

by Taisen Deshimaru

  (The bell for kinhin has been struck and everyone stands up:)

  The posture of kinhin is the basic posture found at the root of all the martial arts. Kinhin is not the same as walking. Tension, no tension. Look on one point, see everything. If you develop the habit of kinhin, your regular walking will have dignity.

  (Zazen:) The metaphysical world is the world of the invisible, while the physical world is the world of the visible. And Zen is the visible of the invisible. Zen is the metaphysical world of the physical one, it is the physical of the metaphysical.

  I too experienced Japanese martial arts. I am a 5th dan in judo (and also a 5th dan in kendo). This is by the ancient dan rating. A 5th dan in those days is an 8th dan today. (My grandfather was a 10th dan in yawara.54 He educated the samurais during the Meiji Revolution.) I know the essence of judo, but I have forgotten the wasa (i.e., technique).

  Kyushin Ryu55 of judo-the ancient school of yawara-is the school of managing (of directing) mind. In daily life mind, the ego, the subjective mind, controls the body; but in Kyushin objective mind controls mind (i.e., the mind which looks at itself).

  This is Zen. We must not follow mind, egoistic mind-we must control it.

  Kyosaku! (The kyosaku is now being administered.)

  There are infinite examples which show the influence of Zen on the martial arts.... And on Japanese art too.

  Alan Watts liked Zen; he understood it superficially. Western intellectuals like Zen because of its relationship with art. They only understand the surface.56

  Concentrate. Patience. I am not Hitler!57

  Kaijo!

  AUG. 30/7A.M.

  HIS SECRETARY WAS HIS SHADOW

  (The master enters the dojo and as usual, without losing any time, he walks quickly along the lines of those sitting in zazen, inspecting everyone and everything. Behind him follows the shusso. Gaining his seat to the right of the entrance and directly opposite the big bay window, the master does gassho and sits down. The first ray of sunlight, just then cutting through a cleft between two mountains, falls full on his face as he takes up the lotus posture. Meanwhile, the shusso, having stopped along the way (to correct someone's posture or something), regains his own seat (to the left of the entrance) some moments later. The master says:)

  The shusso must look at everyone, at all two hundred people assembled here. It is not necessary for him to concentrate on only one person.

  Some people have not come to zazen. I have asked the kyosakuman to check the rooms. He has now been away for half-and-hour.

  (After a while the kyosakuman shows up. He re-enters the dojo, leans over and whispers into the master's ear.)

  This kyosakuman caught one person, a sick person. Half-anhour to catch someone who is sick. The kyosakuman must find by intuition, rapidly; he must not take half-an-hour.

  During a sesshin you can concentrate only on zazen-on one thing. When the sesshin comes life is simple. But even then it is not so simple. Those who hold responsibilities here must not concentrate only on their responsibilities. Look not look.

  To concentrate on one thing is very easy. Though some here cannot even do that. Like crazy people, like children.

  But in modern daily life to concentrate (on many things) is difficult to do. Before I became the secretary to my master Kodo Sawaki, I had been the personal secretary to the Japanese Minister of Finance, Matsunaga. Ministers arrived every day and it was very complicated: telephones, letters, dictations, questions, rendezvous. Wisdom was necessary. Looking not looking. Had I concentrated on one thing, I would have forgotten other things.

  Those who become secretaries to important people become clever. They cannot solve the problems only by knowledge, so they must create. They create wisdom.

  If you look only at the part, you cannot concentrate on the whole. Look only at the leaves and you cannot see the root. Look only at the root, and you cannot see the leaves. Do this and contradictions arise.

  Eka was Bodhidharma's secretary for nine years-right up to his master's death. And Eka received the shiho just before Bodhidharma died.

  Ejo became Dogen's secretary, even though he was older than Dogen. Still, right up until Dogen's death Ejo continued as his secretary. He was just like the shadow of Dogen.58

  And so Dogen became famous. Ejo completely helped him. Dogen did not write Shobogenzo by himself, not at all. Ejo did most of it. He put it in order, he edited it. Ejo had a deep wisdom.

  In Japanese temples the masters have five gojisha (secretaries), and they are very important. In Soto Zen the secretaries receive a strong education. The secretaries must take care of the shoko box (incense) and carry the ceremonies. They must receive the visitors, the dignitaries and other important officials. They must write letters, take phone calls, take dictations, take notes during the teaching. They must see that the master has clean shirts, kolomos. And they must take care of his food. For a Japanese master this is complicated: miso soup, soba, tamari.

  FROM THE SIMPLE COME THE COMPLICATED

  When I first arrived in France, life was not at all difficult. I lived in a little room in the back of a warehouse. I slept on the concrete, with only a zafu, and for a desk I used a barrel. I only ate genmai which I cooked myself. I rarely went out; once I did go out and I got lost. It was a simple life. Just zazen and a little writing.

  Later people asked me to give conferences; so I gave them. Then the dojo arose. They arose in the provinces too, in Switzerland, in Milan, Brussels, London. And so it became more complicated. Editors asked me for books. Films, television. And now summer camps. These camps are now forty days long.

  As much as possible I want to concentrate only on zazen. But to spread zazen, organization is necessary. So wisdom is necessary.

  Sewing kesas, like Jeanne; it is very simple to sew kesas from morning until night. She is very happy.... But in daily life it is not so simple. Wisdom is necessary.

  We must not look at one part; we must look at everything. Shiki soku ze ku, ku soku ze shiki. (Form is emptiness, emptiness is form.) Ku (emptiness) is zero; only one. This is very simple. But then shiki (phenomena) arises.... The source is very simple, very pure: only ku. But from this source arise many phenomena. And so it becomes shiki.

  How do we solve these contradictions?

  We must catch the root. It is not necessary to pay attention to the leaves. But naturally, unconsciously, automatically we can do both.

  He who takes care only of the leaves, forgets the root, so he takes care of the little things, leaves, leaves... with his personal consciousness.

  But he can catch the root, and from this wisdom arises.

  AUG. 30 / 10.30 A.M.

  WHEN MIND RESTS ON NOTHING

  or why pilots do zazen

  Shikiju so gyo shiki. If you continue zazen for a long time, you do not feel shiki (the body). The same with ju: there is no act of looking, of hearing. So and gyo are finished too. There are no more images, no more desire. Shiki (consciousness) alone remains. There is only unconsciousness, subconsciousness, natural consciousness. This looking non-looking, non-hearing but hearing, thinking non-thinking and non-thinking thinking. Manas consciousness has finished and only Alaya consciousness remains."

  If we concentrate only on our hands, our thumbs, then we cannot concentrate on our breathing-someone asked this during the mondo. But with the habit of concentration in zazen, then we can concentrate on stretching the waist, stretching the neck, pulling in the chin, pushing the sky with the head and the ground with the knees: then we can concentrate on the entire posture all at the same time. Through repetition we can concentrate on everything.

  In modem civilization life is complicated, and sometimes we must concentrate in many directions at the same time.

  This is why Guy (who is a jumbo jet pilot for Air France) comes to zazen.... I am often asked questions by officials of the Japanese airlines. Zen instruction for pilots is very important. Hishiryo.... The pilot of a jumbo jet, while he is in the process of landing, mu
st always maintain communication with the control tower. He must hear the information, and he must await orders and instructions. He must look outside and at the same time he must look inside-at the instruments. He must use his hands and his feet. He must talk with the flight steward and he must deal with the Red Army (i.e., sky-jackers). And at the same time he must realize an accurate landing, with the exact speed. So the pilot trains deeply. Only repetition: and so habit develops. He does not use his own personal consciousness, but only the unconscious. (What is necessary are three heads and six hands, like the Hindu God Shiva.)

  The pilot is completely in zazen. There is no ju so gyo at this moment. It's like when in a tournament: to kill or not to be killed. Face to face with a sword: in one moment all is decided.

  Some sleep in zazen. Zazen is not so dangerous. Some move and think of other things. But concentrate only on your posture and it is like with a jumbo pilot or like in the martial arts.

  A DIFFERENT BREED OF MAN

  If mind rests on nothing, true mind arises. Stagnate on one thing and this is a mistake. But if you concentrate on the posture of zazen, every day for one hour, two hours, and develop the habit of this posture, then you become different than other people.

  Imagination, images, are created by our own mind, by our consciousness. Our mind makes naraka (hell); it makes suffering. Each person is living in a world which he creates by his own proper consciousness.

  So, what is the ego?.... Each one of us think: "I am me," I am like this or like that; and we understand this through go un, the five aggregates (sensation, perception, thought, activity, and consciousness). This is gyo and shiki-egoisticgyo and egoistic shiki.

  But to understand unconsciously, objectively-this is hishiryo consciousness. And so at this moment our egoistic desires can be sublimated to a higher level. This is the teaching of Zen. It is the highest wisdom for daily living.

  So repeat zazen. One sesshin is effective; but continue zazen and it will become a habit, it will become deeper.

  For beginners this is difficult to do; because they must use their willpower. But this is not so for those who continue zazen. Willpower is not necessary, for body and mind follow the cosmic order. Mind has developed the habit of following the cosmic order.

  MONDO

  The importance of self-certification

  QUESTION: I have many questions to ask, questions which I write down in a notebook when I am alone. But when I do zazen my questions seem suddenly meaningless and useless, and I forget them all.

  Master: This is because you progress, you progress in satori. When doubtfulness finishes: this is satori. So it is when you resolve your questions by yourself, when you understand them by yourself. If it is through my answers that you understand, then this is not true satori. Understand, by yourself, and at this time it is self-certification. Self-certification is very important, not only from the brain, but from the bottom of mind. Satori is not only one time.

  QUESTION: What do you mean by cosmic order?

  Master: The revolution of the planets, wind, storms. Science calls this the cosmic order. The movement of the stars; morning comes and the sun rises and in the evening it sets.

  Answer: Therefore it is imposible not to follow the cosmic order.

  Master: We must follow it, but some don't. When the sun rises, they go to sleep. All this is very simple, but still some people do the opposite.

  During zazen we follow the cosmic order. Professor Chauchard wrote that when we are in deep meditation, we are following the cosmic order.

  But in modem civilization the frontal brain goes against this, and so your autonomous system becomes tired; you become tired, neurotic, and in the end you go crazy and finish in the hospital. You, Doctor, you have studied the hypothalamus. You must teach others.

  The truth?

  QUESTION: Is Zen the true truth?

  Master: Bien stir! What is truth? (No reply.) If you don't know Zen and you don't know truth, then your question is empty. (Everyone in the assembly laughs.) Your question is funny.

  What is truth? Everybody uses this word, but what is it? What is truth, what is the way? This is a big koan. Another question?

  QUESTION: Is truth relative?

  Master: Relative and not relative. True truth is beyond everything, it is universal. Relative truth is the truth for some and not for others; so it is not the truth. True truth is also objective. But the Madame who is asking this question is always making her own proper categories, and so her thinking becomes narrow.... Everybody makes their own proper categories. Everybody looks through his own colored spectacles. Another question?

  The scientist is a searcher

  QUESTION: You say that science certifies that the mind, during zazen, follows the cosmic order. And yet you also say that science is narrow, and that it, too, looks through spectacles.

  Master: Yes, within the world of science: truth (i.e., inside the world of science itself, science certifies). Concerning the material and physical world, science is very convenient. But when it comes to metaphysical questions, science cannot certify them. Science cannot certify religion, it cannot certify mind. Nor can psychology. Objectively psychology can do so, but subjectively it is not possible. Because each person looks through his own colored spectacles.

  Science is not complete. This is why scientists are always searching, searching. They have understood that science is not complete; so they are always thinking. They are always searching for more and more truth.

  Isn't this so, Doctor? (Sensei looks at Doctor Durix). Science is not complete (nor is modern medicine), so you are searching, seeking to progress.

  The brain bid

  Doctor (nodding): This is why many of us practice zazen. Master (laughs): Yes, like yourself. Please, Doctor, give us a conference.

  Doctor (momentarily taken aback): Well, how much time is left?

  Master (looking at his big silver wristwatch): Ten minutes.... Doctor Durix will now give us a conference.

  (Durix, a disciple of the master, and also a foremost medical authority on the hypothalamus, gives an impromptu talk on the function of the brain as explained through the lastest discoveries made in the sciences. He talks for about half-an-hour.)

  Master: Exactly. Posture is important. Breathing. I have studied this very deeply. And now so is the Doctor. Doctor Durix is very strong on the study of the hypothalamus.... But we (i.e., scientists and others) must continue to progress with relationship to zazen.

  Many years ago scientists at the University of Tokyo made an examination of my body and my mind. And so now, whenever I return to Japan the doctors at the University want to reexamine me. And one day in Paris, Etienne and I were examined at the hospital of Sainte-Anne. For one full day we underwent electroencephalograph tests. (He shakes his hand to indicate that it was very exhausting.)

  Tokyo University has many many recorded electroencephalographs of my brain. Three interns became doctors by doing their theses on my brain. (Laughter.) This is completely true! And Doctor Hirai-the thesis he wrote on my brain made him famous! And then Professor Chauchard of the Sorbonne later read Hirai's study and he was very surprised, very impressed by it. Doctor Hirai is younger than me. He became a doctor in his young days. Now he practices zazen.

  Doctor: It would be greatly edifying were we to have you brain to study.

  Master: Afterwards this can be made possible. But not now: I do not want to die yet.... My master Kodo Sawaki gave his body to the University of Tokyo. (Sensei looks at the Doctor:) Ah, but Tokyo University has already asked for it, for my brain. Hirai wants it.

  "D'accord, d'accord," I had said to him.

  AUG. 30 / 4 P.M.

  THE SPLENDID BOOK

  Philippe wrote The Voice of the Valley and today one hundred books arrived. The voice of the valley, its sound is marvelous. It is the sound of Kanzeon. Bonnon kai kyo on. Bonnon is the sound of complete purity. Kai kyo on is the sound of the ocean flux. This is beyond the sound of the sentient world.

&
nbsp; Philippe made a deep kan, a deep vow, to write this book and to publish it in America. And even now he continues to write, without pay, without anything. "I am very poor, I have no money, Sensei."

  But his daughter completely surprised me: she presented me a bottle of whiskey. Ah, I was very surprised. "Thank you very much, mademoiselle." I wanted to give her some money but she quickly escaped, saying: "No, no. I have money. I am richer than papa."

  She is a very good daughter. I was completely impressed.

  I am very happy. I received The Voice of the Valley written in absolutely beautiful, splendid English. It is a beautiful book. Philippe exactly wrote my English. He corrected it, wrote it in good English, in splendid English. (Some laughter-due perhaps to the humor in Sensei's voice when he says this.) But he follows my Zen-glish. He follows it exactly; he does not make mistakes. It is completely beautiful, The Voice of the Valley-an historical book.

  AUG. 30 / 8.30 P.M.

  In western education they teach that during conversation one must look each other in the eyes. In Chinese traditional rules and manners, they teach that one must look at the other's breast, at his heart, during conversation. Both are necessary.

  Conversation is not only with words. One speaks with the eyes too.

  Japanese people are completely.... (Sensei pulls in his shoulders, depicting someone who lives in a small space.) While Americans like Philippe, need space. They need a large scale. And when they dance too, they need space. The French are like monkeys when they dance, but when Philippe dances he is like a gorilla.

  Birthplace and education and genetics are very different, and so sometimes it is good to imitate the opposite posture, and so wisdom can evolve.... Use both, one side and the other, and wisdom will arise, infinitely.