This podcast is offered by the San Francisco Zen Center on the web at www.sfcc.org. Our public programs are made possible by donations from people like you. Good morning, everyone. I'm really happy to be here again. For about three years, I lived in this building and commute between here to Sokoji while I was working at Sotoshu International Center. In 2003, I moved from here to Bloomington, Indiana, and since then I have been living that small college town in Indiana. I really appreciate invitation from San Francisco Zen Center again for this one week Genzoe.

[01:11]

This time we are going to study Shobo Genzo Haku Jushi. Haku Jushi is cypress tree. And in this first school, Dogenzenji discuss about two... dialogues, conversations between Joshua and his disciples or monks. And the first one was very popular, Koan. When I studied Koan, I tried to collect all of the different versions of stories before those stories became Koan. and as many commentaries on those koans. That is the way I can study the uniqueness of Dogen's interpretation or understanding and teaching.

[02:16]

This koan of Hakuzushi is really popular one, so probably many of you already knows. There is this koan, I think the most popular version of this koan is from Mumonkan or the Gateless Barrier. This is a collection of 48 koans and a commentary and verses by Chinese Zen master Mumon Ekai. Let me use Japanese pronunciation for Chinese people because I cannot pronounce correctly. Mumon Ekai was a little older than Dogen, but almost contemporary. And this text, Mumonkan, was compiled in 1228. That was the next year Dogen went back to Japan.

[03:25]

Dogen stayed in China from 1223 to 1227. So possibly Dogen never read Mumonkan. So these are kind of made, this means Mumonkan and Dogen's writing on cypress tree are made around the same time. But very, not very, but quite different. So today, this morning, I'd like to introduce this popular koan based on Mumonkan. And there is English translation of this koan and also the commentary or Teisho by Japanese Rinzai Zen Master. whose name is Shibayama Zenkei Roshi.

[04:32]

Shibayama Roshi was contemporary with Uchiyama Kosho Roshi, my teacher, so they knew each other. And this text and his teisho was translated by, I think, English literature scholar whose name was Kudo Sumiko, and she came to America with Shibayama Roshi and traveled together and translated his talk. And this person Kudo-san also goes through the first translation of Shibayama Roshi's book, Later, it became an opening hand of thought. The first translation of that book was entitled something like Approach to Zen, and it was published in 1972.

[05:38]

When that first translation was made, this person, Kudo-san, went through the entire manuscript to improve English. or to check Japanese original and English translation. And she stayed at Antaichi for several days to go to work on that project. So this translation is very kind of an intimate relation with me. In this translation, the name of this koan is the oak tree in the front garden. So first I have to talk about what is this tree. I translate cypress, but in this translation it is called an oak tree.

[06:42]

I think these are very different, quite different trees. This confusion came from Japanese usage of this Chinese character. Haku in Japanese is kashiwa. Kashiwa is, according to dictionary, kashiwa tree is oak. Kashiwa has a broad leaf, big leaves. and it has a big acorn. But in Chinese, this haku is not kashiwa in Japanese, but this haku is what we call a needle leaf tree. So it cannot have a big leaf. And according to dictionary, this is more like cypress.

[07:46]

And it's not a small tree, it's a huge tree. So you can image the redwood around here. Such a huge tree. So this is not a small pretty tree in the garden. But it's huge trees and it said in that area where Joshua lived they had many of these big trees. So we have to change our image of this tree. It's a huge tree. And, you know, in Mumonkan, this koan is very short. Only one question and one answer. That's all. The question is, in this translation, a monk asked Joshua, what is the meaning of the patriarch's

[08:50]

Coming from the West, what is the meaning of the patriarchs coming from the West? These patriarchs refer to Bodhi Dharma. So the question is, what is the meaning of Bodhi Dharma came from the West? Why Bodhi Dharma came from the West? Then Joshua answered, the oak tree in the front garden, or cypress tree in the garden, That's it. This is the entire koan. So, you know, in Rinzai tradition, this koan should not be explained. But this koan is just given to that student. And student have to give answer to the Roshi. without any explanation.

[09:52]

And if the student think about what this means, it's not good. You should not think. But I don't know what to do. I never practiced Rinzai tradition. So when we start to think about what's the meaning of this question, why Bodhidharma came from the West, and Josh's answer, the cypress tree that's of the mark. If they don't think, then what is this? But fortunately, I'm not a Rinzai practitioner. I'm a student of Dogen, so I can think. So let me talk about my understanding of this question. Why Bodhidharma came from the West? West refers to India and he came to China.

[10:56]

So Bodhidharma came from the West, India and China, that is in the East. And why Bodhidharma came from India to China? The meaning of this question is about the nature of Buddha's enlightenment and his teaching. You know, according to the sutra, Buddha, when he was sitting under the Bodhi tree, he had some kind of awakening, so-called enlightenment, and he found he was released from all. the sufferings. And he became Buddha. But right after that experience, he had hesitation to teach because he thought the truth or reality called Dharma is so deep, profound, and subtle, and beyond

[12:17]

understanding using rational thinking. So he thought it's a waste of time to try to teach. No one could understand. But somehow, according to the Buddha's biography, Indian god Brafman came in front of Buddha and asked... him to start to teach, to share what he awakened to. He had still some hesitation, so the brafman asked three times, and the third time Buddha could not say no, so he made a decision to start to teach. But after that, Shakyamuni stayed around the same place, sit in front of different trees.

[13:30]

Like one place for seven days, another tree in front of another tree for seven days. And he continued. for several weeks. I think he was trying to translate what he experienced to the language in the way he could share what he discovered in that experience to share with other people. And after several weeks, he stood up and walked to their park. And he started to teach using language. So there is a two kind of a two layers or two parts. You know, the truth or reality, Buddha awakened to or discovered is called Dharma.

[14:43]

In this case, in English, we usually use capital D Dharma. And this capital D Dharma is always singular. But in order to share this capital D Dharma, he has to teach using words and logics, language. And that is so-called teaching. Buddha taught about what he discovered using language. And fortunately, those five monks understood, and it said they became arahats. And when those five monks became arahats, the sutra says, now, not a sutra, but Vinaya said, now they are there are six arahats.

[15:45]

So in that case, Buddha and five monks have no distinction. They had the same awakening with Shakyamuni. So there's no such distinction between Buddha and five monks. They are all called arahats. And after that, Buddha continued to teach for 40 years. And all the teachings Buddha taught using language was memorized by his disciples, particularly his long-time attendant, Ananda. So after Shakyamuni passed away, 500 Alhats or elders had a gathering and Ananda decided what he had.

[16:56]

That means what Buddha taught. And if those 500 elders agreed, that was really what Buddha taught. Then those are... became a collection of Buddha's teaching called Sutta or Sutra. And that collection of Buddha's teaching transmitted for a few hundred years, and after that it was written using written language. That is a collection of teaching, and this teaching It's also called dharma, but in English we usually use the lowercase d dharma, and this can be plural. That means depending upon to whom Buddha taught, he had different method or ways to teach.

[18:04]

Like depending upon the person's problem, Doctor gave a different direction. So, there are various different kinds of teachings. And also, not only how Buddha taught, but also depending upon the people who listen to his teaching, their understanding could be different. So, it was necessary to fix what is the true teaching, what is the authentic teaching with authority. To do so, they, after Buddha's death, you know, what Buddhist monks did was to have debate.

[19:08]

and try to find what is the authentic teaching. The collection of those debates or discussions was called Commentaries or Abhidharma. Those Sutras, Abhidharma or Commentaries on the Sutras, and Vinaya, that is a collection of precepts, are called Tree Pitaka or Three Basket. of Buddhist scriptures. And those scriptures were translated to Chinese when Buddhism was transmitted from India to China. And when Bodhidharma came, and that was around the sixth century, Chinese Buddhism already had 500 years of history. Buddhism was officially transmitted to China in the first century.

[20:18]

So within these 500 years, the Chinese Buddhists translated almost all important scriptures. And the Chinese Buddhists also made commentaries and tried to make systems. was the situation of Chinese Buddhism around the time Bodhidharma came, if he really came. That means almost all important Buddhist scriptures are already in China. And people knew what Buddha taught and what was written down. But some of Chinese Buddhists... think that is not authentic.

[21:19]

You know, they thought we should have the same experience of capital D dharma, not reading and studying, memorizing the lowercase dharma, Buddhist teachings. So they, so-called Zen practitioners, thought they should transmit Buddha's Dharma, capital D Dharma, through their own experience. Instead of memorizing, studying, memorizing, and understanding the scriptures. And they thought Bodhidharma, who came from India, this kind of a strange monk who didn't bring any scriptures and he didn't teach anything, but he just sat in the cave in the Shaolin temple.

[22:28]

And then people thought that is authentic transmission. Bodhi Dharma transmitted Not Buddha's language, Buddha's written teaching, but Buddha's Capital D Dharma, Fat Buddha Awakened 2. And around that time in China, this Capital D Dharma is called Shin. Shin is translated into English as mind or heart. This is the... expression used in China was isshin, or one mind, or Buddha's mind, or busshin, or Buddha's nature. Those are the truth or reality itself.

[23:32]

Not written teaching. So then practitioners called this transmission as a special or separate transmission outside of teaching. So that is what Bodhidharma transmitted. Not the language or written teaching, but the truth or reality Buddha awakened to through his experience. That was what is called Ishin Denshin, transmit mind or heart through mind and heart without using written language. That is our original idea of Zen practice. And then I think a little after that, they started to question, if that is Fat Body Dharma transmitted, that is a capital D Dharma,

[24:41]

Shakyamuni, as Shakyamuni said, he didn't create anything, he didn't innovate anything, but he said he just discovered what is forgotten, what is hidden in the forest. So that means that capital D Dharma is already there even before Shakyamuni awakened to or discovered. Then that Dharma, our truth or reality should be not in India, not only in India, but it should be in China too. So if Bodhidharma, you know, brought the capital D Dharma, the truth or reality, it's already in China, already there in China. Then why Bodhidharma had to come? What is the meaning?

[25:46]

You know, he had to come to transmit what is already in China. That is the meaning, original meaning of this question. Why Bodhidharma came from the West? Why he had to come to transmit what is already there? And so that became a very popular question. So if you read Zen literatures, you can find many examples of this question and the master's answers. And almost all of them is almost nonsense. And this is a typical one. Joshua said,

[26:46]

The reason why the meaning of Bodhidharma came from the West is the oak tree or cypress tree in front of the garden. Not in front of the garden, but in the yard, in the garden. What this means? Of course, this sin or reality or truth, as Shakyamuni first said or thought, it's beyond thinking. beyond any concept or expression using words. So if we think about it, we never reach it. So, in Mumongkan text, Mumong Ekai, the Chinese Zen Master said in his commentary, if you can firmly grasp the essence of Joshua's answer, the essence of what Joshua meant, when he said the cypress or oak tree, then Mubon said, for you, there is no shakyamuni in the past and no maitreya in the future.

[28:12]

This means if you truly understand what Joshua meant, You don't need Buddha because you are Buddha. Because you have the same awakening with Shakyamuni had under the Bodhi tree. Do you believe this? I don't believe this. And finally, in his verse, Mumon says, Words do not convey actualities. Letters do not embody the spirit of the mind. He who attaches himself to words is lost. He who abides with letters will remain in ignorance.

[29:15]

In this case, this ignorance is the same word as delusion. So as far as you are thinking, using words and letters and concepts or any language, you are already lost and you are in delusion. So according to this text, Joshua said the meaning of Bodhidharma coming from the West is the cypress tree, in Nayyad, he pointed out that reality or truth beyond language, beyond words and concept. And beyond words and concept is also beyond the separation between person and object. You know, when we use language, or concept and think or talk.

[30:19]

There is always separation between person as a subject and that thing as object. So when Joshua said, this truth or reality is the cypress tree in the yard, he said, he not said, but he pointed out try to point out the reality beyond separation between Joshua himself and cypress tree. These are no separation between subject and object. That means within Joshua's life, cypress tree is included. And within the life of the cypress tree, Joshu is included.

[31:22]

So what Joshu tried to point out is the reality. I think in my interpretation, reality of interconnectedness. Everything is interconnected within the IndorazNet. And within this interconnectedness, there are two sides. One is there's no self. And another is this entirety of network, internet, is the self. That means this self includes everything, in this case, the cypress tree. And also, Then we see from the side of cypress tree, joshu is already included. So there's no separation between subject and object.

[32:31]

That is, this is still my understanding using words and letters and concept. Now I'm thinking. So what I'm doing now is really misleading. From Rinzai tradition point of view, what I'm doing now is just idle talk. Idle thinking and idle talk. So... In Rinzai tradition, this kind of talk is not so much appreciated. This create more thinking. And we start to talk about the thing and talk about the reality beyond the separation between self and others or object.

[33:39]

What is this? And we create more and more concept. That is a problem. So I heard that in Rinzai Triton, when they work on koan, reading books is not recommended. Even reading Buddhist scriptures, if students read and think about what is written, then that creates more and more delusions. So they are really forced to go beyond thinking, go beyond words and letters. And that was called so-called kensho in Rinzai tradition. Ken is to see and shou is the same shou. Shou is the abbreviation of bushshou or hoshshou or shinshou.

[34:43]

Bushshou is Buddha nature. and shinsho is mind nature, and hosho is dharma nature. This nature is beyond words. So we have to directly know and see and experience. So thinking doesn't work. I think that is my understanding of this koan. based on . But fortunately, or unfortunately, Dogen's approach is different, I think. I think Dogen think, think. We can become free from thinking using thinking. can express that reality beyond thinking using words and letters.

[35:49]

If we thoroughly think, he said, the root of thinking is cut off. Actually, you know, in our thinking, there's no root. So when we really understand the nature of words and letters and thinking. Our thinking can understand, not understand, can see the limitation of thinking itself. That is where we become free from discriminative thinking using words and letters. That is what we are going to study this week. So Dogen's writing is not so easy, not so simple.

[36:53]

He tried to show the limit of thinking using thinking. It's really difficult. But anyway, this is what I have to say this morning. It's already 11, so time to stop talking. I have to talk three hours a day for a week. As Suzuki Roshi said, talking about dharma using English is hell. I'm going to stay in the health for a week. And you can enjoy other people's health. So please enjoy.

[37:54]

Okay, that's all I have to say today. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our Dharma Talks are offered free of charge, and this is made possible by the donations we receive. Your financial support helps us to continue to offer the Dharma. For more information, please visit sfzc.org and click Giving. May we fully enjoy the Dharma.

[38:27]

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