Today, I would like to make an arrangement, briefly, of what I have mentioned so far according to the chapter of Shobo Genzo Shoji, Birth and Death. As mentioned in my first lecture, the chapter of Shoji, Birth and Death, consists of eight sections, eight paragraphs. Strictly speaking, this chapter tries to explain the point of view in life.

[01:14]

The point of view in life. In other words, what is an ideal image of human life in Buddhism? What is an ideal image of life in Buddhism? In the first paragraph, Dogen says, I think I will read again, one by one. Since there is a Buddha within birth and death, there is no birth and death. It is also said, since there is no Buddha within birth and death. One is, not deluded by birth and death.

[02:17]

These ideas were uttered by two Zen masters, Kassan and Jozan. Being the words of those who have attained the way, they cannot have been uttered in vain. Those who would be free from birth and death must clearly realize their meaning. In this first paragraph, the question is, what is freedom? What is freedom? What is freedom? If you use a Buddhist technical term, what is Buddha? According to this first paragraph, the Buddha is not the matter of discussing whether there exists a Buddha or not.

[03:22]

Or not. In other words, what is freedom? Freedom is not the matter of discussing whether you have freedom or not. Before you are aware of freedom, you are a freedom. This is true freedom. The moment when you get the freedom, I got the freedom. At that time, you are tied up by the freedom. And then you can't move an inch. This is true. You find many cases in your life. So what is true freedom? True freedom is not the matter of discussing whether you have or not. Or you are free or not. That is true freedom. Buddha also says in Samutta Nikaya that yesterday I mentioned Buddha put the emphasis on no-self.

[04:37]

But no-self has two meanings. The first one is that which should be eliminated because it introduces attachment. That is, everything is mine, or for me, or with a self, and so on. The second point is that which is the ideal image of self, which emerges from the elimination of attachment. This is the ideal image of life in Buddha. Then Buddha said, what is the ideal image of Buddha? The ideal of self, the so-called no-self. Then Buddha said, those things whereof they speak, they are not for me, the folk who speak.

[05:43]

One of them, I'm not I. Those things whereof they speak, they are not for me, the folk who speak. One of them, I'm not I. Do those learn this, all evil one, and know, thou will not see even the way I go. Who finds, who finds, wait excuse me. So from this point, the true freedom cannot be found in inward self.

[07:05]

This is no-self. No-self is equal to the freedom of Buddha. The freedom cannot be found in inward self. Then in Sthagni Para Buddha says, Who finds no inward self, who fixed and swarming sure, is good, craves not, nor doubts. So when you become freedom, when you become free, you cannot be found, you cannot be found whether you are free or not, even in inward self.

[08:07]

Because before you are aware of it, you are already free. This is Buddha, this is really Buddha. At that time your life is really work, really working. So in the first section, in the first paragraph, Dogen says the very important point which we have to consider it, consider carefully. What is true freedom is. Then in second paragraph, The cause of birth and death would increase all the more, and he would live completely the way of deliverance.

[09:28]

So in this paragraph, if there is true meaning of freedom, true freedom, where is it? Where is it? Where is it? In the heaven or in the hell? In the next world or in the next world after next world? I don't think so. In the God, in the Buddha? I don't think so. This freedom is found within this world, this world. Birth and death and yourself, yourself. If you seek true freedom outwardly, you are completely upset.

[10:48]

You cannot find the true meaning of freedom. It looks like a person who faces south and to go north. As I mentioned before, if you seek some freedom from the outward, outward, like a woman's sleep. Woman's sleep is ok, like a woman's sleep. I think after woman's sleep, what is, what did you find? I think, I think you cannot find the complete solution.

[11:51]

Still woman is woman, man is man, man is man. They are always fighting. That is true. You are forever, forever you are discussing. Woman's sleep, I need woman's sleep. Even though you see, you discuss, carrying the puller cart and saying men need freedom. The baby needs freedom. The old man needs freedom. Whatever you say. No more solutions, no solutions. The solution is always puller cart, puller cart. But real solution is within you, within the woman, herself. I'm sorry for woman, I'm sorry for the man, I'm sorry for baby, I'm sorry for old man and woman, old young man and woman.

[12:57]

But this is really true, really true. Then, where is freedom? It is within, it is within. Then third, in the third paragraph. Just understand, the birth and death itself is nirvana. And you will neither hate one as being birth and death, nor cherish the other as being nirvana. Only then can you be free of birth and death. Yes. If there is freedom, if there is freedom within me, within this world, how can we live? So Dawkins says, first just understand that birth and death itself is nirvana.

[14:00]

Nirvana is something which is very transparent. No dress, even the bottom of the bottle. Even a speck of dust in the bottom of the bottle, it is not nirvana, it is not freedom, it is not the Buddha. So birth and death itself is nirvana, means birth and death is really freedom, really free, really free. For this, don't hate, don't hate. Don't cherish, don't hate, don't cherish. Don't attach, don't attach to the cherished birth and death. Don't cherish, don't cherish.

[15:36]

From birth to death, being one stage, one stage of total time, birth is already possessed of before and after. For this reason, in the Buddha Dharma it is said that birth itself is no birth, being one stage of total time as well. Cessation of life also is possessed of before and after. Thus it is said that extinction itself is non-extinction. Why? Why we shouldn't? We shouldn't attach, why we shouldn't hate birth and death? Why we shouldn't attach to cherished birth and death? Because everything has many changes, many changes. Birth and death is just one stage of total time, total time.

[16:37]

Birth and death is just one stage of total time, means one finger snap, this is birth and death. In terms of one finger snap moment, how can you call, how can you call your life my life or my death? You can't, even though, oh please stop, please don't go ahead, don't go, don't go away. No, there is nothing but being just one finger snap moment, that's all. Then, no birth, no death, you think, just one finger snap. Also within the one finger snap moment, there are 60-65 moments, the changes of 65 moments.

[17:42]

Very quick, very quick. Then fifth paragraph says, when one speaks of birth, there is nothing at all apart from birth. When one speaks of death, there is nothing at all apart from death. Therefore, when birth comes, you should just give yourself to birth, when death comes, you should give yourself to death. Do not hate them, do not desire them. But nevertheless, okay, I understand, there is just one finger snap moment there. There is no birth, no death, what you think, I understand. But nevertheless, I exist, I exist here. How can I take care of this body? Then at that time, this birth is birth, this death is death.

[18:50]

So, in terms of my life, yes, my life is here, exists, my life exists. What is my life? Life exists. The moment when I say my life exists, at that time my life means complete equality to moment, one finger snap. In this respect, one finger snap moment is equal to my birth. And then my birth, my life, is just a continuation, continuation, continuation of birth and death, which is right on the flowing, flowing of the streams called one finger snap moment.

[20:01]

That is birth and death. It means, that's why Buddha says, birth and death is many changes, changing, change. Everything is change. Then sixth paragraph, this present birth and death itself is the life of Buddha if you attempt to reject it with distaste. Excuse me, in fourth paragraph, in the last of the fourth paragraph it says, do not hate them, do not desire them. So you cannot say, you cannot say, I don't like what I like. You can't. You can't.

[21:03]

Because it's fake, fake change, false. If you say, I like, I like my life, it means you make a space. You make a space immediately between time, between the moment and your life. But moment, between the moment and life, there is no space, no room. To insert the germination of any ideas into it. When you say my life, it means the moment one finger snaps. Then one finger snaps moment means to change quick, that's all. If so, there is no time, no time to hate, to desire. Do you understand? Then sixth paragraph,

[22:04]

I finished it? The present birth and death itself is the life of the Buddha. You know, there is questions. Why? Why is it our birth and death, based on the change, the flow of the change, is equal to life of Buddha? Between the changes, between the changes of birth and death, and the birth and death of Buddha, there is no explanation. No explanation. Why? Why? Why? How come? How come the life, birth and death, based on the changes, is equal to the life, birth and death of Buddha?

[23:21]

Why? No answers. No explanations. That's always terrible. That makes you confused, always. Also that point is something what you want to know, to get it, to get it. But this why, the answer of this why, is not the explanation, explanation of such and such. The answer of this why is, what would you call, there is no word to explain, to believe, to trust. For instance, why is it, why is it, why is the water, the hydrogen and oxygen, combination of the hydrogen and oxygen, become water? Why? Can you explain? Yes, maybe you say, yes I can, yes I can, but that is not the explanation.

[24:30]

That question is, that question is, why is it, why is the combination of hydrogen and oxygen is water? This why is not the explanation. The answer of this why is not the explanation. It is here. It is in reality, here. When I combine, when I combine oxygen and hydrogen, water is here. Please look at that. Please trust. In my room there is a Christmas cactus. I like a Christmas cactus, you know. The Christmas cactus looks like a miserable face, you know. Not so beautiful, but it is very strong, very strong and it grows beautiful flowers.

[25:40]

The Christmas cactus in my room sprouts just a little bit, tiny, tiny buds. I always, every day I look at this bud. Wow, it will be bigger, bigger, getting bigger and bigger. I also ask, why is, why is that miserable look of Christmas cactus grows such a beautiful flowers? Please explain. No, explain. No explain. Even though you use electric computer, even though modern scientific technology, you can't get in touch with. If so, you know why?

[26:45]

Why is, why is, here is Christmas cactus. Here is a reality, here is a fact that Christmas cactus grows, you know, beautiful flower. Look, that's all. It means not to explain, not to explain. It means to believe, sort of believe, sort of believe. What can I say? There is no word. To believe or to trust. Saying, yes, Christmas cactus, I plant Christmas cactus in this pot and when December comes, it grows flowers. That's all. It's not explanation, that's all. It means to believe or to trust. Look at that. That's why between the self, between the birth and death based on the changes, based on the changes and the birth and death of Buddha, there is no explanation.

[27:55]

No explanation, why? Why we become Buddha? Why birth and death become Buddha? Why birth and death must be Buddha? If you want to know, please ask to yourself, life after life, but no answer, no answer, no answer. You know, Shakyamuni Buddha says also, body is impermanent. What is impermanent? What is impermanent that is suffering? What is suffering that is without the self? What is without the self that is not mine, am not that, and so on. Transiency. Changes is equal to no self.

[28:59]

Between the no self and transiency, there is no explanation. No explanation. It's not logical. It's not logical. But it's, it's really reality, real reality. But you cannot escape from it. This is real reality. So through and through, you watch, you watch, you see into the life. What is life? What is the life? What is the death? Even though you hate, please, look at it. And then from the bottom of inside, sharp, keen, or calm inside. Of human life, human life.

[30:07]

You are, what would you call? You are the sort of stubbornness, stubbornness, stubbornness of ego. Immediately turn over, okay? Immediately turn over. Turn into Buddha's world. We call it tenshiki, tenshiki. Ten is turn. Shiki means consciousness. You make, in your past life, I think individually, each people had his own experience in the past. I don't know, I have never asked, what did you, what did you experience?

[31:13]

But you sit, and zazen, and immediately you burst out crying. Why? You burst out crying. Then sometimes you burst out shouting, wow, like this. Like this. Sometimes you smile. Sometimes you enjoy very much, you know? Wow, how much, how wonderful zazen is. You can't, you can't stay in zazen, so you want to stand up. This is real, okay? Then when you hit your forehead against the wall, okay? It means seeing into the bottom, deep down nature of being through and through. Your consciousness, everything you experienced in the past, turn into Buddha's world, means bursting out, okay?

[32:20]

Coming up. And then, when you burst out crying, after that, what did you feel? How did you feel? You feel refreshed, huh? I think so. Then, zazen is Buddha, zazen is Buddha. Then, moment after moment, zazen become, zazen make you Buddha. Okay? But you don't know exactly. This is real truth. The moment make you become Buddha. Moment after moment. Make you become Buddha. That is religious, what would you call? Not... Oh, that's right. That is...

[33:26]

Religious transformation, okay? Completely 180 degrees, okay? Not 30 degrees, not 20 degrees, okay? Completely 180 degrees. At that time, it is religious transformation. That's good, that's good. And then, even though you experienced religious transformation, you doesn't change. You are you, okay? You are you. You are you. Katagi is Katagi. But, difference is that Katagi, who experienced religious transformation, is very transparent. Okay? Very transparent, that's all. Katagi, yes, that's all. That's all. There is no dread. So, I'm sorry for you.

[34:28]

Even Shakyamuni Buddha, or many Buddhas, many patriarchs, even Dogen, doesn't explain the answer, why. Why karmic life become Buddha? No. No answer. No answer. Of course, Dogen explains what moment is. How does moment... What makes moment arise? Yes, Dogen explains. But it's still idealistic understanding. Dogen says, by the conditions of time and occasion, moment arises. Moment arises. Moment is aroused. Appeared. Now, what makes the conditions of time and occasion arise?

[35:31]

Why? Then, Dogen then says, by the very arising. Only. I think so. Very arising. Immediate religious transformation. That is the very arising. That is, in other words, likeness of time and occasion. Likeness of time and occasion. That's why you have to take best care of time, occasion, occasion. When you are here, please take best care yourself. Why you are here? When you move to another place, please take care of yourself. There. That's, Dogen says, by the very arising. What can I say that Dogen says?

[36:32]

In Japanese, ki means arise. Ya means the very. The very arising. Then, the conditions, many conditions, countless, incalcula... Excuse me. Countless, countless conditions of time and occasion is appeared by the very arising. That's all. I think so. No explanation between. Just arising. Arising. In other words, plainly speaking, it is, you can experience, you can experience religious transformation. Religious transformation completely. 180 degrees. That's why don't escape. That's Buddha's, the birth and death of life, Buddha.

[37:45]

It's pretty difficult to explain. To explain. There is no word to explain what the life, birth and death of Buddha. You can't. Because birth and death, who experience religious, sudden religious transformation become just transparent. Just transparent. Free. No explanation. Then, transparency, transparent being, something transparent is not a matter of explanation. It is something what you have to feel. Feel. Whole body and mind. Not only by your nose and your ears.

[38:49]

Whole body and mind. It looks like a lotus flower. Lotus flower. Lotus flower emits and put forth some sort of, sort of smell. Smell. But, religious transformation, experience of religious transformation, so called transparency, something transparent, is more than a fragrance, more than fragrance. The moment when you see it, the person who experience religious transformation, you can feel. Wow, you can feel. And you can feel relief. The presence of this man imparts, imparts wonderful, great, indescribable fragrance to you and into all circumstances.

[39:58]

That is Buddha. Look at Buddha. That is why Buddha has thirty-four marks, thirty-two marks. Thirty he has. Thirty-two marks from which, from which wonderful indescribable fragrance comes out. Then, that is why the moment when you see him, everything in the bar. You know the stories. Five bhikkhus to whom Shakyamuni Buddha tried to teach. Right after his enlightenment, the five bhikkhus hated Shakyamuni Buddha. Because he gave up the sadism. But, the moment when they met Shakyamuni Buddha, they bowed. That is the person who experienced religious transformation.

[41:02]

Big change, very big change. One hundred and eighty change, every change. But you are not change. You are you. But, but nevertheless from you, from you, someone feel, someone feel, someone pay respect. That is the virtue. What you have, what you have. Everybody has. Then the seventh paragraph. When you simply release and forget both your body and your mind. And throw yourself into the house of Buddha. And when functioning comes from the direction of Buddha and you go in accord with it. Then with no strength needed and no thought expended.

[42:07]

Free from person death, you become Buddha. Then there can be no obstacle in any man's mind. I mentioned yesterday, it says what is fundamental attitude of human life. When you are moment after moment confronted with life in reality. So, plunge into, throw yourself. You simply release and forget both your body and your mind and throw yourself into the house of Buddha. You know there is no explanation between the transiency and your person death. That's why you cannot believe your life. But if you don't, if you cannot believe.

[43:13]

Important point is, you should have, you should have the fundamental attitude in life. Fundamental attitude. What is fundamental attitude? Is throw away, throw yourself away into the house of Buddha. House of Buddha. Because your person death is Buddha. Through and through you try to, you try to plunge into the house of Buddha. The life, person death. When you do gassho, you throw yourself away into the gassho. Throw your way into pa, the time. The time will come when you will experience religious transformation of 180 degree turn.

[44:27]

And then, until you find, until you find religious transformation, you try to throw yourself away into the house of Buddha again and again. Then 8th paragraph. There is an extremely easy way to become Buddha, defraying from all evils, not clinging to person death, working in deep compassion for all sentient beings, respecting those over you and pitying those below you, without any detesting or desiring, worrying or lamentation. This is what is called Buddha. Do not search beyond it. This is Bodhisattva's practice. Bodhisattva's practice. Well, you understand, yes I understand it's alright to plunge into zazen, to plunge into gassho, to plunge into pa, you understand.

[45:56]

But except outside, outside of the zazen and gassho and pa, what shall I do? That's why in the 8th paragraph, Dogen explained. Bodhisattva's practice. Bodhisattva's practice. Defraying from all evils, not clinging to person death, working in deep compassion for all sentient beings, respecting those over you and pitying those below you, without any detesting or desiring, worrying or lamentation. That's Bodhisattva's practice. Without desiring, without just detesting, worrying or lamentation, just to plunge moment after moment,

[47:01]

plunging into moment after moment, be considerate to all sentient beings, even though you feel angry. Immediately, of course, immediately you find the anger pops up. But that's ok. At that time, please, be considerate to all sentient beings. Work in compassion for all sentient beings. Even for a moment, that's good. Without worrying, without detesting, without desiring, without lamentation, just be considerate. Oh, he is Buddha. Just gassho. That's enough. Then after gassho, you hate. But gassho. After gassho, you hate. Gassho.

[48:03]

That's good. That is Jo Fugyo Bodhisattva, which occurs in Lotus. This Bodhisattva always gassho to everybody who hates this Bodhisattva. Sometimes throw away the rock against this Bodhisattva's miserable heart and so on. But he always does gassho. Then after that, he hates. No, no. Gassho. Then after that, he hates. Gassho. No, no. That's Jo Fugyo Bodhisattva. That's great. His Bodhisattva's practice. But the deluded man always tries to keep the anger. Deluded man enjoys very much himself to keep the anger going on.

[49:15]

It's not Bodhisattva's practice. It's a deluded practice. That is Bodhisattva's practice. Then the true freedom. That is, how can you experience true freedom? Through the Bodhisattva's practice, you can experience freedom. Buddha. Freedom. You are always freedom. You are always freedom. Whatever you say, whatever you do, that's all right. But, good and bad. I don't say anything, okay? In terms of Buddha, you hate the others. It's so-called bad. Bad behavior. Actually, but in terms of the Buddha's word, even bad, bad behavior is not bad.

[50:38]

So you think, well, that's good. Let's do something bad. No, I don't think so. Why? If you do something bad, something comes from your whole body and mind. This something is beyond explanation, bad or good. Bad or good, something comes from your whole body and mind. Then at last, people don't respect you. Well, you know the person, such a person, you know. Yes, he's very good. He's very good. But, but, but still. You know, you say always, I love him. But, you say always. This is point, okay? Whatever you say, whatever you do, you are free. That's up to you.

[51:44]

If you don't want to do practice, that's alright. Your life, your freedom. Even though policemen catch you after doing something bad, even though you are not in the jail, nobody criticizes you. You are a man, you are Buddha. But still something comes up, comes up from your whole body and mind. That's some sort of smell. Smell. But you can't smell. You can't say, yes, there is some smell, so-called good and bad. No, you can't. But still something happens. That's why you say, yes, he's very good. Very good person, but, but. What can I explain this point? That is bodhisattva's practice. That is virtue and actions, okay?

[52:45]

Deeds. Bodhisattva practice, okay? Bodhisattva's practice always do that. Or even though you do something good, okay? Something good. You're, you're good, you're good. It's beyond the conception of good and bad, okay? Nobody says, oh, you're good, okay? The moment when someone says, oh, you're good, you really proud yourself and get something and attach to yourself. And at last, you're confused. Then at last, you go to the mental hospital. And there are many, such many people. Even a good scientist is not always good scientist. Sometimes he always confused by the good scientist.

[53:49]

Then confused. So whatever you, he does, you're good and bad. Scientist, science is good. I don't think science is bad. Science is very good. So it depends on the scientist. Whatever he do, he make a choice. That's why he make a choice, I study science. He did. Then after that, some smell coming up. That smell is very important, but you cannot explain, but you feel. Then Bodhisattva always do something, do something according to Buddha's teaching, okay? Buddha's teaching. Buddha's teaching says, as much as possible, defraining, defraining from all evil, not clinging to present death as much as possible, okay?

[54:54]

That's pretty simple, pretty simple. It's not, I don't say it is best way. I don't think that way is right. But anyway, that way is Buddha's way. Then when you think it is good, try to do good. Then after that, whatever kind of smell comes up from your body, it doesn't matter. Moment after moment, you practice. That is Bodhisattva's practice. Then at that time, you are really a person who is an ideal image of the self in Buddhism. So, what is Buddhistic practice? Do you understand?

[55:55]

Buddhist practice is very calm, very still. No show-off. No carrying the placard. Even though nobody's attention to it, just continue to do it. Then after that, some smell comes up. You say, well, if you do Bodhisattva's practice, Kataki says, some fragrance comes up. That fragrance is great, so I have to do. I don't think so. No fragrance comes up. That's why Bodhisattva said, Bodhidharma says, no merit. No fragrance. No fragrance. No fragrance is very important. It means there is no amount of discussion. Whether there is some fragrance, so-called good or so-called bad, so-called moral neutral,

[56:57]

neutral. I don't think so. Just there. And then people feel. And people pray. I show pray on the ship. That is Buddha. That is really ideal image of human life. If each individual do in that way, this world is really peaceful. Peaceful. Very peaceful. In the monastery, the master first ask monk, clean toilet, bathroom. Japanese bathroom is not so clean like American bathroom. Now flushing the toilet. Many things in the bottom of the toilet. Always very vice perfumes comes up

[57:58]

from the bottom. It's not so clean. The master says, clean, clean toilet, bathroom. Then you have some doubt. What's Buddhist practice? What is Buddhist practice? Nonsense. I agree. But now is important. Is important.

[58:29]

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