Good morning, everyone. I'm very honored to be able to be here today, and I'm looking forward to studying with you all today. I just came back from Japan last week, and we started to prepare for the New Year's ceremonies. And back and forth between California and Japan as Zen priests, this kind of fun. I can see the different aspect of Buddhism and what we need in Japan, what I want to talk about in the United States. So I really enjoy the travels. So do you have today's text?

[01:04]

Yes. So let me begin my talk with two Zen koans. The two koans I introduce here show the common core of my talk, namely, what the Zen tradition considers to be the true nature of meditation practice. There is a Zen text called Recorded Sayings of Rinzai, or in Japanese, Rinzai Roku. The text is a collection of the sayings of Chinese Zen master Rinzai, or in Japanese, Rinzai. The Rinzai is the founder of the Rinzai Zen tradition to which I belong. The text says, please look at the first quotation in your text.

[02:05]

The local officials invited Rinji to preach. Rinji went up to the teaching hall and said, In this lamp of red flesh, there is a true person without position, always going in and out through your faith. Those who have not experienced Look, look. At the time, there was a monk who came forth and asked, what is a true person without position? Rinji got down from the Zen bench, held the monk tight, and said, speak, speak. The monk hesitated, trying to think of something to say. Lindsay pushed him away, saying, the true person without position, what a dry piece of shit.

[03:11]

Then he returned to the abbot quarters. We may want to ask the same question this monk asked to his master. What is a true person without position? To give a hint, let's look at the next koan. There is another text called 300 verse shobo genzo, or in Japanese, shinji shobo genzo sanbyakusoku. This text is a collection of koans, dogen, compiled in the 13th century. The case 21st in the text, tell us an interesting story. Please look at the quotation number two. One day in the past, Master Banzan Hoshaku went to a shop in the town and noticed a customer who was buying pork.

[04:21]

The customer said to the butcher, please cut me one piece which is fresh. the butcher threw down his knife and holding his hand in shashu, he said, sir, where is there any unfreshed pork here? The master realized the truth on hearing these words. What do we really know about these two koan stories. How do we understand these stories today? These stories have been preserved in the tradition because teachers have failed. They have something to say to other generations and people in different contexts.

[05:25]

How do we cultivate what Rinji and Dogen emphasize as the idea of Buddha nature? Buddha nature is the idea that we are all naturally endowed with the awakened states of Buddhas, but fail to recognize it. How does meditation practice help cultivate this Buddha nature? What is the true nature of meditation practice? I find these questions important, especially today. It is not only because meditation has a lot of benefit in a variety of areas, which I have little need to rehearse here, as there is now a robust study on this subject.

[06:33]

Rather, I would like to suggest something else from these stories. I think it is a time that we are urged to reconsider and take action for the moral crisis of our own times, involving abuses of power. injustice, and the many violations of human bodies and spirits we see around us every day. We are always thinking about authenticity, truth, freshness. And yet, we do not always know how to recognize these qualities in ourselves, our people. or events around us. The true nature of meditation in a more global context today lies in finding this authenticity, truth, and freshness of moral ground.

[07:45]

Namely, it is a moral imperative that is called with, excuse me, that is called force in us when we discipline our minds and see the nature of reality, others, and ourselves. Meditation cultivates this. What exactly is a moral imperative? Simply put, it is a drive that emerges within us that calls us to act for the benefit of others. It calls us to bring a kind of altruism to the problems of our day, whatever those problems are. Like the pork in the store, they are always fresh.

[08:50]

But so too, can be our response to these problems. Considering the koan stories given by Rinji and Dogen, I want to think about how we find the moral imperative by reclaiming the stance of one of the Japanese Rinzai Zen tradition's greatest critics of abusive state power. In doing so, I reconsider the political and social criticism by Japanese Rinzai Zen master Hakuin Ekaku, 1686 to 1769. Hakuin occupies a prominent place in the history of Japanese religions as a reviver, thus the de facto founder of Japanese Rinzai Zen. It is from his lineage that all the present read existing lines and thus priests descend.

[10:02]

For his political and social criticism, I look at his writing Hebi Ichigo, literally meaning Snake Strawberries, written in 1754 at the age of 70. I think that reclaiming this significant aspect of Hakuin as a social critic is a matter of moral imperative today. We must remember that we have fine heritage from Hakuin in our Zen tradition. Voices from within the Zen tradition give us a moral ground for ethical action toward a better society, world, and humanity. Contemporary Japanese Rinzai Zen is often regarded as a tradition and concerned with moral formulations and contemporary political and social events, focused solely on the quest for deep religious experience.

[11:22]

such as Kensho or Satori. Hakuin's major writings and considerable production of artworks, such as paintings and calligraphy, are held up as examples of a highly developed capacity for religious experience. The tradition has almost exclusively emphasized his hard practice, decisive enlightenment experience, and tireless teaching activities in a hegiographical manner, which helped elevate him to his present position of prominence. Yet, this very same process of remembrance is at the risk of ignoring his strong anti-elite social criticism and his equally present and cogent moral voice.

[12:28]

Hakuin was a fearless fighter for social justice, whose campaign on behalf of farmers and the lower classes resulted in his condemnation of the luxurious lifestyle of political elite. Although I am talking about Hakun as a social critic here, for the purpose of my talk, it is very important to remember that Hakun is a Zen master. I, as a Zen practitioner, focusing on the idea of meditation, aesthetic practice, and the cultivation of moral imperative as a single practice. Hope to open a new reading of this fascinating person, Hakuin, free of the power objectives of those who have been inventing him again and again since the time of his death in 1769.

[13:41]

As a Zen practitioner, standing in the Hakuin lineage in this 21st century. I want to emphasize his practice, which teaches concentrating on counting one's breath, paying full attention to each inhalation and exhalation, and cultivating the awareness of being in the moment. I want to emphasize that by cultivating the awareness of being here now, sharpening attention and connectivity, and nurturing empathy and compassion, this Zen mindfulness practice, if I may,

[14:43]

that engages body-focused attention brings about a calm union with fellow human beings. This argument can answer the question of how and in what ways meditation practice helps enhance the mutual understanding of different people from different backgrounds. and helps make effort for the advancement of a better society, world, and humanity. This is the power of meditation, and it is a way of how to use meditation in our everyday life. I truly believe this. To note briefly Hebiichigo, This is originally a letter Hakuin wrote to the Daimyo, or feudal lord, feudal lord Ikeda, of Okayama prefecture in Japan.

[15:55]

There are many versions of it, and soon after it was first published, Topugawa Shogunate government banned its further publication. Based on Hakuin's keen observations of the social as well as political conditions of those days, the Hebiichigo, the letter urges the daimyo, Ikeda family, to implement just policies for farmers and common people. Hakuin criticizes the luxurious lifestyles led by provincial daimyos, and urges them to reduce such unwarranted expenditures. However, Hakuin's most striking critique of the Tokugawa shogunate's political authority refers to daimyo processions.

[17:05]

That is to say in Japanese, by this policy, The shogunate required feudal daimyos to travel to the national capital Edo, or what is now Tokyo, and spend half of the year there, leaving their families behind as hostages until they returned to their domains. This policy was designed to control the daimyos. by forcing them to expend large sums on costly annual processions to and from their domains. Hakuin fearlessly condemned the processions as a wasteful, extra-governed political system, especially as the daimyos began to compete with one another in the ostentatious shores

[18:11]

of their demonstrative processions. Hakuin states in the letter, please look at the quotation number three. When one watches the San King Kotae processions of the laws of the various provinces, a huge number of persons surround them to front and rear. bearing countless spears, pikes, weapons of war, horse trappings, flags, and carton poles. Recently, even for trivial river crossings, depending on the state of the family, a thousand to two thousand ryo gold currency are used without even thinking about it. In the tensho and bunrok eras, When the country was not yet at peace, this was an established precautionary procedure.

[19:18]

But divine ruler Tokugawa Ieyasu, the founder of the Tokugawa shogunai, brought order to the world, and now as the various laws go back and forth, there is no one even to shoot a lusted arrow at them. If under the motto, a human man has no enemies, you take the true precautions of being extremely benevolent, worrying about the people, and governing your domains well, then ten good heritory retainers to front and rear will do. It will be far more profitable than employing a horde of several thousand in sincere flatterers. But if you are wealthy and powerful and do not bring pain and suffering on the people, how many thousand people you employ should be at your discretion.

[20:27]

Yet, from what one hears from all the provinces everywhere, the sadness of life, lodged itself among the common people. The last line is worth repeating. Yet, from what one hears from all the provinces everywhere, the sadness of life lodged itself among the common people. He continues. Please look at the quotation number five. I hear from time to time various easygoing laws who pay out sums of from 3,300 to 500 pieces of gold to buy singing and dancing girls or so-called women of pleasure from the Kyoto area.

[21:30]

They amuse themselves with them for two or three years and then exchange them for other girls. much as they would funds or pipes. This does not matter so much for a house blessed with a splendid fortune and possessing an overflow of wealth. But very frequently, people not so well provided for will pile up enormous debt. Then they will ignore impoverish and bring suffering to the heritary retainers whose duty it is when an emergency arises to ward off the flying arrows and sacrifice their very bones and flesh for their road. In a time of need, these roads will expend their money on people who are unfit even to carry a raincoat box.

[22:41]

In the end, isn't it the people as a whole within the domains who suffer? What state of mind is it that allows for the concentration of lavishly in one person while causing many to suffer? We cannot ask this enough. What state of mind is it that allows for the concentration of luxury in one person, while causing many to suffer. Hakuin goes on to draw the connection between the elite ostentation and the suffering of the masses, namely, denouncing the elite extra-governed lifestyles as the main reason that farmers starve and lie out. He emphasizes that the most wretched, pitiable people are farmers, describing their uprising in many parts of the country in those days.

[23:55]

Again, let me repeat this. What state of mind is it that allows for the concentration of luxury in one person? while causing many to suffer. This was very brave, revolutionary, and radical in 1754 in Japan under the Tokugawa dictatorship. Furthermore, Hakuin states, please look at the last quotation in your text. The common people day by day grow fever. Month by month become more stunted. It becomes impossible to support a wife and family.

[24:58]

Each house mourns under the suffering. Each family falls into decline until misery and starvation are everywhere. There is grain in the fields in abundance. Thus, hatred wells up within. At last, there comes a time when life is no longer of any consequence. When things reach this point, 20 or 30,000 men gathered together like swarms of ants and bees, screaming their hatred. They first surrounded the village head's house. smash open the doors and scatter his possessions. If they catch him, they will be sure to tear him to pieces. Throws three arrows, they end up by storming the city, entering its gates, and creating a riot.

[26:12]

Then, the temples within domains are called upon. Again, then the temples within the domain are called upon, and with deception and persuasion, they bring things under control. Once peace is restored, a spy is sent around in secret to search out and see the conspirators. Then 20 or 30 men are crucified or executed, and their rotting bones litter the fields. But it must be known that the conspirators are not among the people. They are the official and the village head. If the official imitates an earlier benevolent official and takes into account the quality of the crops each year,

[27:15]

investigate what is good and what is bad for the people, sees too is that the high and the low gain profit equally, and shares in the misfortunes and joys of the noble and the base who will take an evil attitude towards the ruler of the province. Don't they say that? A desperate rat will bite a cat. No, the conspirator is not among the people. How can you say that he is not the official and village head? Expressing his empathy for the farmer's pride and the liars. Hakuin even goes so far as to say that a desperate rat will bite a cat.

[28:25]

With this intense tone, Hakuin criticizes Daimyo's immoral behavior as inexcusable. Daimyo's ideal behavior is to eliminate their extra-governed lifestyles. to trim their fibrous expenses and to turn their primary attention to the common people and to the creation of the policies that will benefit them. Hakuin is concerned first and foremost with taking care of the common people from political and social oppression and fear. not to speak of political social uncertainty and unsafe. In an intense, clear tone, Hakuin criticizes ostentatious processions and luxurious lifestyles whose enormous cost was ultimately paid by the taxes squeezed from the common people.

[29:39]

His consistent concern about power and authority reflects a solid critique of misused resources and also a critique of people who ignore human suffering to advance their own power agendas. Again, let me repeat this. Hakuin's examples reflect... a critique of misused resources and also a critique of people who ignore human suffering to advance their own power agendas. I have been disturbed in observing the extent to which this very important side of hacking has been missing in action. from the contemporary Japanese Zen Buddhist circle.

[30:44]

I am dead serious when I assert that we have an authentic and vital heritage of criticism of the abuse of power and authority within the Zen tradition. Through this point of view, I want to emphasize the importance of the moral imperative in a more global context for coming decades and for the next generation leaders. If Hakuin were alive now, what would he be saying and doing? What kind of unique literary and artistic expressions would he use to comment on current political, social events, excessive CEO bonuses, and military budgets?

[31:54]

More can be easily given, especially today. Where is Hakuin's voice of dissent today? Reclaiming this aspect of Hakuin restores a moral voice and rehabilitates our moral conscience. This moral conscience is not based on any religious dogma and rituals, but rather on very fundamental moral ethical principles embedded in embedded as a human in a human relationship and community. This moral ground is something we can cultivate in our meditation practice. The true nature of meditation in a more global context lies in this find of moral ground as a human.

[33:06]

Hakuin was a voice of dissent. His voice, his legacy, still resonates today as dissent. Everything is at stake in finding voices of dissent in our traditions. Everything. I can only hope that somewhere the daimyos, shoguns, and leaders of our days are listening. I opened my talk with the two Zen koans and talked about the power of meditation. Meditation cultivates the awareness of being here now, sharpening attention and connectivity and nurturing empathy and compassion. This Zen mindfulness meditation, if I may, that engages body-focused attention, brings about calm unity and intimacy with our fellow human beings.

[34:24]

This argument, then, can answer the question of how and in what ways meditation can practice. help enhance the mutual understanding of different people from different backgrounds, and makes effort for the advancement of better society, better world, and better humanity. This is what we need now. We meditate. We meditate. We meditate And Rinji and Dogen's stories will talk to you. Talk to you. Once you hear the true meaning of their voices, then you cannot stop there. You have to use the power of meditation practice in your everyday life.

[35:33]

And... As that mind of meditation opens into your daily life, you wake up to a softer, more integrated and ethical way of being in the world. This is the way, and probably the only way Zen really has a life. At the time I was preparing for this talk, the results of the US election were still days away. Now, it would be remiss if I did not address its results. Many leaders across the world, and leaders here at home as well, along with many of us,

[36:39]

have raised the alarm bell in uncertainty and unsafe here in the United States, which I feel. This affects me directly as well as an immigrant, a religious minority, and a husband to a beautiful African-American woman, and a father to two lovely girls we created together. So as a Zen practitioner, priest, and teacher, I ask myself, what am I to do? Here is what I advise myself and share with you for what it is worth. First of all, the most important thing the world needs right now is, I think, people who are awake and compassionate.

[37:46]

This is a fundamental goal of Zen practice, right? Second, we can use our meditation as a form of self-care. We can be of no use to the world. if our inner world is in disarray, we must quietly, we must strongly stand our ground and stand with and for our fellow human beings. In the Buddhist text, we sometimes chant in Japanese monasteries, the Surangama Samadhi Sutra, that talks of people who practice meditation as walking like lions.

[38:50]

We call this practice meditation as like dragons. We need to find that courage, find the cadence of the lions, the dragons and keep ourselves present in the world in which we now find ourselves. To conclude, I want to introduce something I truly believe. That is something of the practice of returning to a beginner's mind. Here, it is a mantra. Cultivating meditation practice. The solution to the moral crisis of our day.

[39:53]

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