Zen: What Is The Truth?

A 12-minute talk on the Zen notion of Truth or Buddha Nature from the Soto Zen perspective of Eihei Dogen based on an encounter dialog between Master Joshu and Master Nansen recorded by Dogen in Shinji Shobogenzo, his collection of 300 koans as it relates directly to the practice of sitting meditation.

Transcript

Thank you for being here and for your practice and for your presence and just to let you know this talk is not a guided meditation or a silent period of meditation as most of my talks are.

It's a discussion about Zen Buddhism.

I'm calling this discussion,

What is the Truth?

The 13th century founder of Soto Zen Buddhism in Japan,

Ehei Dogen,

Recorded 300 koans or encounter dialogues in a collection titled Shinji Shobugenzo.

The Zen teacher Gudo Nishijima,

Who translated and commented on the collection,

Doesn't use titles for the koans.

However,

Based on the central theme of this koan,

The title,

What is the Truth?

Works well and,

In my opinion,

Conveys the crux of this seminal teaching that emphasizes both the underlying teaching of the school and its practical application that he translates as balanced and constant and relates directly to the practice of Shikantaza or just sitting meditation,

Fueled by Mushotoku or no gaining mind that I've spoken about in previous talks.

Here's the encounter dialogue.

Master Joshu asked Master Nansen,

What is the Truth?

Master Nansen said,

Balanced and constant mind is the Truth.

Master Joshu said,

Can we reach it intentionally?

Master Nansen said,

If we have such an intention,

The Truth will refuse us.

Master Joshu said,

If we do not have any intention to reach the Truth,

How can we recognize the Truth itself?

Master Nansen said,

The Truth does not belong to whether we recognize it or not.

To recognize is kind of illusion.

Not to recognize is neither good nor bad.

If we truly realize the Truth of no intention,

The situation would be like space,

Which is clear,

Serene,

And wide.

So how can we dare to discuss whether it is right or wrong?

On hearing the words of his master,

Joshu suddenly realized something profound.

Nansen describes the Truth simply as balanced and constant mind.

Similarly,

In Fukan Zazenji,

The Universal Promotion of Zen Meditation,

Written in 1227,

Dogen describes Zazen,

Depending on the translation,

Simply as the Dharma Gate of Peace and Happiness,

Or the Dharma Gate of Repose and Bliss,

Or the Peaceful and Joyful Gate of Dharma,

Or the Great Dharma Gate of Ease and Joy.

It is important to keep in mind that Dogen's orientation and emphasis is on actional and realizational processes and not in generating specific states of mind.

No matter what we think and feel,

It is what we do and how we relate to others and how we relate to the environment that counts.

In this regard,

The statement,

The words that the Truth is balanced and constant,

Is not the Truth.

But,

The act of speaking the words is the Truth.

We could say the words express the Truth,

As Dogen expresses in his poem,

Not limited by language.

It is ceaselessly expressed.

So,

Too,

The way of letters can display,

But not exhaust it.

Clearly,

And this is a very important point,

Dogen is not criticizing language or thinking,

Which he has often been a misconception of Zen practice.

He is simply describing the limitations and misuses of language,

As also expressed in this koan,

As we shall see.

In this way,

The words balanced and constant,

Again,

Are not the Truth.

And again,

To repeat,

We can say that they express the Truth,

But Nansen and Dogen together are saying the Truth is lived,

Whether we express it or not,

Whether we know it or not.

So,

Joshua asks Nansen,

What can I do to reach the Truth?

How do I recognize the Truth once I find it?

But,

Truth is not a thing or a specific event that we search for,

Locate,

And hold.

Truth is not a unique event.

It is not an experience to be collected.

Rather,

We live the Truth.

We are the Truth.

In Dogen's article,

Zazen Shin,

Or Admonition to Practice Zazen,

He reminds us that if we want to be a person of the Truth,

We need not to worry,

Because we already are a person of the Truth.

From the Soto Zen perspective,

There is nothing to seek,

Perhaps to clarify our original Buddha nature,

But nothing to seek.

And,

By clarifying,

I mean realizing the present and ongoing functioning Buddha nature as whole being in the here and now.

That is why Dogen speaks of shusho ichinyo,

Practice and realization are one.

Further,

By clarification,

I'm referring to how we often get caught in delusion.

So,

We think that we must get somewhere else,

Or be someone else,

And along with joshu,

We want to know how.

It's easy to confuse delusion or relative reality for the whole of reality and miss the absolute reality of our already whole and complete being and connectedness with all beings,

Which is Buddha nature.

Commenting on this koan,

Nishijima Roshi observes that,

And I quote him,

This is because the intention to reach the Truth is the product of the intellect.

Truth encompasses our whole being,

Not just the intellect.

So,

The intellect alone can never carry us to the Truth.

And I would add that the same holds true for emotions or feelings,

Which are also products of mind,

And also not the whole being.

Now,

It's important not to confuse our emotions,

As intense and as heartfelt as they may be,

With prajna or intuitive wisdom.

At the same time,

It is important not to negate either thinking or feeling,

Because they are significant aspects of who we are and they serve important purposes.

So,

It's important to keep in mind that authentic practice,

Shikantaza,

Just sitting,

Is very simple.

We just sit.

It's not encumbered or complicated by anything added on.

We are pure,

Additive-free,

No gluten,

No MSG,

No fillers.

Just sitting,

Being as you are.

Look,

There's already plenty on your mind,

No need to add anything more,

Even if we rationalize the added stuff as good or useful.

Ultimately,

They have the potential to saturate our psychic space and make the Truth difficult to ascertain.

As the old Zen phrase asserts,

Do not add flowers to brocade.

The brocade is already complete,

As it is.

Whatever we add,

Fancy techniques,

Complicated visualizations,

There are just more ideas floating around in our heads.

Even the idea of realization,

As honorable as it might be,

Is also just another idea.

If we get attached to these ideas,

They will eventually entrap us.

They're just more thoughts.

Realization happens with our whole body and mind,

Not just with our thoughts or our feelings.

A friend shared a graphic and lived example in coming to terms with how a painful broken wrist created limitations in her activities and required modifications in her actions.

This is reality lived.

When we come to terms with our situation,

Whatever it is,

No matter what,

We are balanced and constant.

We are the balanced and constant body-mind that Nansen speaks of.

In his commentary,

Nishijima concludes,

And this is,

I think,

The crucial point.

When we practice reality itself,

We experience reality itself.

And he adds,

The truth is clear and broad.

It has no direct relationship to the fairy tale of attaining the truth through our intentional effort.

It's time to cast off such ideas and begin the actual practice of Buddhism.

The actual practice of Buddhism is zazen,

Just sitting.

So I'll conclude by saying,

Just keep practicing,

No matter what.

Thank you.

Reviews

I really got something out of your talk. Thank You.

Always grounding to listen to your wisdom, Seiso Roshi

If I am understanding you correctly then my own limitations & hang ups are not that important?

Thank you for this explanation and opportunity to learn. 🙏🏽

Love your teaching. Thank you.

Very clear and to the point, the essence is highlighted

Simple wisdom that speaks and inspires me

Thank you for another wonderful talk. 🙏

As always, your lessons help my practice. Thank you. Have you thought about putting them together in written form, a book or something? Even though the words are not the truth, they are an expression of it. ;)

A very tangible explanation for our practice.

Thank you for this clear and expansive teaching. I particularly appreciate how you synthesize various texts and teachings to expound on the koan and on our practice.

Great talk. Thank you for sharing it with us.

Thank you, Seiso. Good to find your wise teaching here this morning.