Good morning. I always like to come back to our most basic practices. So this morning I want to talk about Shikantaza. Older members are somewhat familiar with Shikantaza, the term Shikantaza. Maybe the newer members are not. But at any rate, we have to keep reminding ourselves of what our practice actually is and how we describe it. So, Shikantaza is the basic practice of Soto Zen.

[01:03]

In Zen practice, there's koan study, Shikantaza, breathing practice, and some people divide these practices into different styles of practice. One teacher will have students who do koan practice, some who do breathing practice, some who do shikantaza. And shikantaza is actually considered the highest kind of practice because it includes koan practice and includes breathing practice. but actually all the practices include each other if they're complete. So we don't make a distinction between shikantaza, koan practice, and breathing practice.

[02:06]

In shikantaza, everything is included. As a matter of fact, shikantaza is a kind of samadhi. We don't say Shikantaza Samadhi, we simply say Shikantaza. Shikantaza is described in various ways, but it's elusive as a description, because it's not a thing. It's our total presence. Shikantaza is our total presence, moment to moment. This is why it's the essence of Zazen. And it's simply to be one with our essence of mind.

[03:15]

As the Sixth Ancestor Huineng says, we should never stray from our essence of mind. In order to practice, our practice is not straying from our essence of mind. So Dogen calls this Shikantaza. It's also called Jijuyu Zamae. which means self-fulfillment or self-joy of samadhi. And it is also, the reverse side is, tajjuyu samay, or the enjoyment of others' samadhi, which means that our practice is self-fulfilling and it's offered to others, to fulfill their practice, or their understanding, their practice.

[04:21]

So, our practice is the practice of prajna, or wisdom, and it's offered as compassion to others. So, wisdom and compassion are both included in Shikantaza, or G.G.Yuzami. If it's simply collecting wisdom, that's not enough. That's dry practice. It has to be offered as compassion. So, when we are truly immersed in Shikantaza, compassion is the expression of that wisdom. Shikantaza means just this, just now, just here, without thinking about the past or thinking about the future.

[05:37]

It's simply being totally present in the present at this time. It's where time and space meet. The moment where time and space meet. And we can experience that most clearly through breathing. I talk about this all the time. Inhaling is inspiration or coming to life, which is differentiation. Exhaling is letting go, called expiration, which is becoming one with. So in expiration, we let go and become one with the universe.

[06:42]

without differentiation. And when we inhale, we discriminate and come to life, bring all the forms to life. Inhaling is differentiated samadhi. Exhaling is the samadhi of oneness. So these are two sides of our life, which is birth and death. Inhaling, we come to life, which is called birth. And exhaling, we come to life, which is called death. or letting go and becoming one with.

[07:47]

So dying is becoming one with. Birth is called differentiation. So these are the two sides of one coin, the two sides of our life. birth and death are opposites of life, the two sides of life. So, in this continuous transformation of birth, we experience the samadhi of activity. And when we let go, we experience the Samadhi of Oneness, non-differentiation. And this is called Zazen. To understand this, to be immersed in this is called Zazen, which is called Shikantaza.

[08:52]

Just being present in this moment. When we do Zazen, when we practice Zazen, we go in and out of inspiration and expiration. We let go when we sit totally present with our whole body and mind. But then at some point we forget the breath and stop thinking. And then we come back and take up the breath, take up thinking, take up activity. So this pulse of in and out, being born and letting go, is actually our life. Continuous life. So as I was thinking about this talk a few minutes ago,

[10:04]

Mary sent me a fax. And in the fax, she sent me this little story about Shakyamuni and a monk called Bharadvajna. And it's called, the inspired utterances of the Buddha. Rabahya said, thus have I heard, that one time the bee, I guess the Buddha, was staying near Savati in Jeta Grove at Anathapindika's monastery in India. At that time, Bahya of the bark cloth, You know, they made cloth out of various materials.

[11:07]

And one of them was bark. And at that time, it was probably very cheap. Today, if you had a cloth made of bark, it signifies a renunciant who lives out in the forest. You know, in literature. Yeah, they were bark cloth. Yeah. But if we are caught to be very expensive these days, that's my point. So Bhairava of the Bhatt class was living by the seashore at Suparaka. He was respected, revered, honored, and venerated, and given homage, and was one who obtained the requisites of robes, alms food, lodging, and medicine. This is called an arhat, one who was worthy of offerings. But he questioned whether he was really on the path. His friend said, no, that he needed the teaching of the Buddha. So this is an arhat, actually a mendicant, who was not yet a buddha, a buddhist.

[12:09]

Where is Bahya? In a far country, a town called Sarati, there's a buddha now lives who is the arhat, the fully enlightened one. That lord Bahya is indeed an arhat, and he teaches dhamma for the realization of arhatship. Then Bahya of the bark cloth went to Savati, where the Buddha was staying in the Jeta Grove at Anathapindika's monastery. At that time, Bahya approached the Bhikkhus and asked, where is the Buddha now living, the fully enlightened one? I wish to see the fully enlightened one. The Buddha, Bahya, has gone for alms food among the houses. So every morning, of course, the Buddha would leave the monastery and go to begging, only in the morning. at noon. Numbahia hurriedly left the Jeta Grove. Entering Savati, he saw the Buddha walking for ansvud in Savati.

[13:13]

He was pleasing, lovely to see, with calm senses and a tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful, with restrained senses. Shikantaza, On seeing the Buddha, Bahya approached, fell down with his head at the Buddha's feet and said, teach me Dhamma, teach me Dhamma, so that it will be for my good and happiness for a long time. Upon being spoken to thus, Buddha said, it is an unsuitable time, Bahya, we're going for Oxford. Time for everything. The second time, Bhaya said to the Lord, it is difficult to know for certain reverend sir, how long the Buddha will live, or how long I shall live. Teach me Dharma. Teach me Dharma, so that it will be for my good and happiness for a long time. Buddha again said, it is an unsuitable time Bhaya, we're going for Amsar.

[14:19]

A third time, Bhaya repeated his entreaty. So this is very typical. One has to ask three times before one gets an answer to show their sincerity. Herein, Bhaya, you should train yourself thus. In the seen will be merely what is seen. In the heard will be merely what is heard. In the senses will be merely what is sensed. In the cognized will be merely what is cognized. In this way, you should train yourself. Bahya. When bahya, in the seen, is merely what is seen, in the cognized, is merely what is cognized, then bahya, you will not be, you will be, excuse me, then bahya, you will not be with that. When bahya, you are not with that, then bahya, you will not be in that.

[15:20]

When bahya, you are not in that, then bahya, you will be neither here, nor beyond, nor in between the two. Just this is the end of suffering. He's actually describing Shikantaza. When he says, you will not be in that, and you are not in that. It's like saying, when there's no ego, when there's a realization of no ego, there's simply seeing is seeing, hearing is hearing, feeling is feeling, and so forth. Just that. This is, strictly speaking, release from self, self-centeredness.

[16:23]

In other words, it's not self-centered. It's free from self, freedom from self. Thinking about Suzuki Roshi's teaching, One of the, what's the main part of Suzuki Roshi's teaching is no self, selflessness. Buddha's teaching basically selflessness or egolessness. Even though there is an ego, even though we feel that there is an ego, to be free from the ego that we feel, If I say, or if we say, there is no self, that's not quite right.

[17:26]

And if we say there is a self, that's not quite right. So it's neither one or the other, nor in between. If there is seeing, simply seeing means not creating a story about what is seen. So the most difficult thing is to see something as it really is. Because we have our self-centeredness creates a story, then we see through the glasses of our story. So it's hard to see things truly as it is, because we see things through the glasses of our story. So to have the freedom, we do have a story, but to have the freedom from our story is important.

[18:36]

We create a story and we live our lives out through the story. And it's important to have a story and live our lives out through the story, but not be caught by the story. To realize, oh, this is just a story. This is a play. We're all actors on this stage. But at the same time, we should not be fooled by the story or taken in by the story. I'm thinking of... When we have plenty, then we get drawn in through having plenty.

[19:44]

that dream bursts. And then we downsize. Nature downsizes. Nature is always expanding and downsizing, expanding and downsizing. When animals have a lot of range and food and so forth, then the herd expands. And when there's a drought, when there's various conditions that no longer support The herd reduces itself. Nature is like that. So, we have the dream of expansion, and then when the dream of expansion is over, we have to be able to contract in order to survive, and not be caught by either one, but simply Oh, now it's time to reduce. Now it's time to conserve. Now it's time to eat one meal a day without suffering.

[21:01]

Suzuki Roshi describes Shikantaza in this way. He says, Shikantaza, or Zazen, is just to be ourselves. Well, that's an interesting statement. How do you just be yourself? When we do not expect anything, we can be ourselves. So, how do we actually be on this moment without expecting something in the next moment? I call this unassuming mind. Unassuming mind means that your mind is totally open like a mirror and whatever crosses in your path is seen but there's no expectation of grasping, no expectation of what's next.

[22:32]

This is called calmness of mind. He says, this is our way to live fully on each moment of time, and this practice continues forever. So, time is continuous and discontinuous, as I've said before. When we exhale, this is continuous time. It's only just now. And when we inhale, it's discontinuous time. This is where we create an expectation. So how to exist in continuous time and discontinuous time at the same time, which is just now, without expecting anything.

[23:37]

How can we be content with what we have? So I think about this a lot because we have a lot of expectations. We build up a kind of dream of expectations and then we buy into our expectations and then when we can't fulfill our expectations we have suffering but nevertheless we have to have expectations so how can we free ourselves within our expectations You know, if we do a peace march, we're very idealistic, and we want something to happen. But to simply do the activity is enough.

[24:41]

If we get caught by our expectations, we have a lot of suffering, because things don't turn out the way we want them to. But that doesn't mean we shouldn't do the activity. We'll be very discouraged if things don't turn out the way we want them to, because of our activity. But nevertheless, we're stupid enough, which means brilliant, to just do the activity for the sake of the activity. Just do the activity for the sake of the activity. And strangely enough, Even though something doesn't happen right away, after you die something will happen. Too bad you weren't here to experience it. So, just to do, just doing, that's shikantaza in our activity, just doing without

[25:52]

the expectation of a reward. This is called generosity, true generosity. Just doing without expecting a reward. Or without getting caught by the idea of expecting a reward. There is always a result, which is called a reward. But the result may not It may be to someone else's benefit. But it doesn't matter because we don't have that expectation. So it makes us very happy when someone has the benefit of our activity and we don't. But the benefit for us is that someone else has it. So we say, each moment, but in your actual practice, a moment is too long.

[27:01]

Because in that moment, your mind is already involved in following the breath. So we say, even in a snap of fingers, there are millions of instants of time. This way, we can emphasize the feeling of existing in each instant of time. Then your mind is very quiet. This is called keeping your mind fresh and open. That's what I mean by unassuming. Simply being present on each moment for the sake of each moment. This is called doing our practice for the sake of practice, for the sake of what we're doing. we benefit and others benefit from that. So it says, for a period of time each day, try to sit in Shikantaza without moving, without expecting anything, as if you were in your last moment.

[28:08]

Moment after moment, you feel your last instant. In each inhalation and each exhalation, there are countless instants of time. Your intention is to live in each instant, fully. Suzuki Roshi once explained, or expressed, just to live moment to moment. You live your life completely one moment at a time. That's Shikantaza. That's what he means by just being yourself. Just live your life one moment at a time, completely. Another expression of Shikantaza is called Komyozo Zamae. Samadhi of brilliant light, so that we become a vehicle for light, which is our natural purpose for being in the world, is to be a vehicle for light.

[29:43]

And when we don't have any clouding, the light, then light simply shines forth in a natural way. And then we see the light in each other's eyes. And another aspect of Shikantaza is called Ichigyo Zamae, Samadhi. Samadhi of just one act. Just one thing, done completely, without any other intention. So this is called pure existence, basically. Shikantaza is just pure existence, because it's not based on discriminating mind. So if you'd like to discuss it or have any questions.

[30:58]

Go. A lot of times when I hear, you know, just do this and just do this. It has a small. I think of a small size. I was contemplating the nature of singing or chanting in a group, and how my ears are big when I'm doing a good job harmonizing in a group. I'm hearing myself, I'm hearing other people, and what gets in the way is when I am egotistically Right, so this is total harmonious activity is another way to express it.

[32:11]

When you simply let go of everything and just let here and here, everything falls into place and you know what your part is without thinking about it, And you just get carried along with the harmony. I also think of it in the sense of, you know, the planetary system. We're definitely connected to the planetary system, which influences all of our activities. And to be one with the planetary, with ourselves, is to be harmoniously engaged with the whole system. That's Shikantaza, actually. And this mudra, you know, that we hold is called the Cosmic Mudra, which represents our harmony with the entire cosmos.

[33:25]

Somebody in the back there had their hand up first. Yeah. Can't see you. Oh, Brad. I. So I question nearly everything I hear you say. And I expect an answer. So what do I do with that expectation? I can think of a lot of things to say, but I won't. What's your question? Well, OK. My question in more rounded off way is I expect a lot and a lot of the time. Is that a deviation from Shikantaza, or is that Shikantaza itself when conscious of it?

[34:36]

We're not always practicing Shikantaza. So Shikantaza is a Samadhi of no expectation? Yes. And when there's expectation, that's not Shikantaza? When there's no self in it. So there can be expectation with no self? There can be, yes. Like I expect you to show up for Zazen tomorrow morning. But I'm not attached to that. If you don't show up, doesn't bother me. I'm okay with it. So if I question every word that or many words that you say, many statements that you say, that I don't expect an answer. That's Shikantaza.

[35:37]

Well, the answer has to come from you. Right. So, I think it's fine to question. I'm happy that you're questioning. Because that means you're engaged. And Shikantaza is also a barrier. It's an impedance because when you come up against it, it reflects your sense of self-centeredness. So questioning is good. I always admired your questioning, as a matter of fact, because it's always very forthright. And I always trust you because of that. Well, thank you, Coach. And I don't feel I can do wrong.

[36:38]

Well, don't take it too far. Oh wait a minute, somebody had their hand up there. Carl? Yeah. Is sitting in zazen known the same as shikantaza? Or is shikantaza something you breathe your way into and attain that state of ego-based harmony? Zazen, you know, is simply being present with the universe. Letting go of self-centeredness and breathing. And then that's Shikantaza is what it's called.

[37:44]

So you can sit in Zazen and it's not a question of wasting your time sitting in Zazen without being... No, you can't waste your time sitting in Zazen. I mean, not sitting Zazen. You can waste your time thinking you're sitting Zazen. So, Shikantaza is even when you're in family to yourself, you're totally engaged, you're not releasing your ego. No. Shikantaza is when you're totally engaged, body, mind, totally present in this activity, without expectation and without discrimination. So the effort is there, and when thoughts are flowing through as thoughts flow, you're simply letting them flow. You're simply letting the universe do its work. But in my case, that would be maybe 30 seconds or one minute or something like that?

[38:51]

Yes, if you live about 30 seconds thoroughly, that's the best part of your 56 years of life. How old are you? Going in that direction is also shikantaza. Well, it's practice. No matter what your hindrances are, and you're really making an effort to practice, no matter what your hindrances are, that's practice. And it's getting to Shikantaza. It may not be exactly Shikantaza, but it's practice, which is not to be sniffed at. But you do have, you know, it's not...

[39:53]

I can't say that's not or that is. I won't say that is or that's not. It's what it is. And if it's what it is, then it's Shikantaza. Yeah? I don't find my mind so tight Having expectations that go right through the inhalation and exhalation. If I'm present to the moment, I don't feel myself discriminating or not discriminating from the inhalation and exhalation. Right. But at the same time, inhalation and exhalation are happening off time, whether or not you are aware of it. Right. The main thing, you know, is presence.

[41:00]

Talking about breathing, breath, I think it's important that our breath be here. Otherwise, it's very hard to harmonize body and mind. When body and mind are harmonized, and the breath is from here, this is the... I don't want to say it's the solar plexus because people think the solar plexus is up here. But for me, the solar plexus is here. And that's the sunspot. And the rest are satellites. All the parts of your body are satellites around this place. When you have concentration here, awareness, that's where breathing takes place. And to be settled in the breath means that you're not always counting the breath. Somebody said, I count every single breath during a Zazen period and I know exactly where each breath was.

[42:04]

That's not it. Even when we're not aware of the breath, we go in and out of awareness, right? In and out of awareness, in and out of awareness. Sometimes we let go and sometimes we come back. It's kind of flowing, right? That's the important thing. It's settled here. Settled feeling. And so when there's that settled feeling of calmness of mind, then there's nothing to worry about. There's no anxiety. It's all gone. So, that's shikantaza, strictly speaking. Which doesn't mean that there isn't a flow of thoughts going through your mind which don't bother you. If they bother you, then you're getting caught by the thoughts. So, when you simply let them pass through, it's like, you know, ants walking across the counter.

[43:12]

Well, as long as another, you know, sometimes the ants give me an idea of sugar and all that. But other times they just are going somewhere. And we have during the winter, we used to have ants crawling across this line of ants all day long, all the time. And we didn't do anything about them because they were just going somewhere. It's like your thoughts. Just let them go there. Don't put don't put in powder on them. Unless they're very into everything, you know. But just let that little trail keep going and don't get bothered by it. These are interesting questions, I have to say. Lydia's next. Well, usually we set our course of our activity, what we're going to do. based on our desire for results.

[44:16]

Yes. So, if we don't do that, if we are reaching for, trying to tune in to some other way of having our activity go, how would our course be set? Yes, well, we set our course, that's what I say, we have a dream, and then we actualize the dream. The dream means our idea, right? We have the idea, which is our dream, and then we act it out. And then we act out in the future. You know, we have a trail that we want to actualize in the future. So, but here's where we are. Right here is where we are. And to always be exactly where we are, within the dream, but free from that dream, which doesn't mean that we don't worry about it or aren't concerned and all this, but there's something besides the dream that is reality.

[45:28]

And if we're only in the reality of the dream, which is inhaling, then we lose the reality of the continuous time. of now. Because we get caught by the dream and we're off our spot. So as long as we have the basis of not straying from essence of mind, then the dream unfolds, but without us. Without our self-centeredness. As long as it doesn't depend on our self-centeredness, We have freedom from suffering over it. So when we plan our course, is it an egotistical course, or is it free from that? So what I understand is, we'll be in that dream, that's the way life is, much of the time.

[46:38]

If we keep our practice going in the midst of it, then the source of our motivation might gradually transform. Yes. Or suddenly. That's right. Yeah. And so our life work is what is transforming us. Right? We have our work, but our work also has us. Right? So whatever we hold on to has us as well. And that's called attachment. And then pretty soon that's dragging us around. That's the problem. So who's in control? Who's the boss? Zazig Rushdie says, if you know how to do this, you will always be the boss of yourself. But no you. Well, that's tricky.

[47:40]

You will be the boss of yourself, which is no-self. That's your koan. How can you be no-self? How can this self be no-self? Because that doesn't mean there's nothing there. No-self doesn't mean there's nothing there. Otherwise, why would we even talk about it? So, how would we have freedom from ourself within ourself? That's that's it. So here in Russia, but here you should and the heard will be merely what is heard, and the senses will be merely what is sensed, and the cognized will be merely what is cognized. In this way, you should train yourself, Bahya. When Bahya and the seen is merely what is seen, and the cognized is merely what is cognized, then, Bahya, you will not be with that.

[48:51]

When, Bahya, you are not with that, then, Bahya, you will not be in that. When, Bahya, you are not in that, then, Bahya, you will be neither here nor beyond nor in between. Just this is the end of suffering. Very interesting. Neither here nor there. Did the Buddha stop his alms? Did it work? Did it tell him that? Yes. Yeah, the third time. The third time he was charmed. you

[49:34]

@Text_v004
@Score_JJ