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, free from birth and death, you become Buddha. Then there can be no obstacle in any man's mind. Here Dogen says what is the fundamental attitude in life.

[01:09]

When you are confronted with life in reality, this is a very fundamental attitude. When you simply release and forget both your body and your mind and throw yourself into the house of Buddha, first of all you have to throw yourself into the house of Buddha. But actually when you are confronted with life in reality, you realize that

[02:24]

there are lots of sufferings. Then you are really confused what is the house of Buddha. How can we plunge into the house of Buddha? But strictly speaking, in the previous paragraph, Dogen says this present birth and death itself is the life of the Buddha because you know so well that everybody can be entitled to live in this world. It means everybody has life, not as

[03:27]

a karmic life, as a Buddhist life. So Buddha's house, Buddha's house, Buddha's our life, birth and death is Buddha's birth and death. If so, the Buddha's house is our birth and death. There is nothing special, nothing special so called Buddha's house apart from our life. Buddha's house is identical with our birth and death. Because why is it we have to regard our birth and death as Buddha's birth and death?

[04:33]

Because for a time, for a period of one finger snap, snap moment, five skandhas appears and disappears at least 65 times. It's pretty fast. Even though you make a question why, why is it we have to regard our birth and death as Buddha? It's too late because your life including the question you make now also disappears and appears at least 65 times already. So strictly speaking, there is no room, no space to discuss what shall I do or why, what?

[05:39]

Because five skandhas appears and disappears at least 65 times in a period of one finger snap moment. This is very true but we actually we don't know, we cannot recognize this fast flow of time. That's why Togen says a deluded man cannot perceive this moment and he cannot arise the way-seeking mind. That's why he always questions why, why is it, why is it? But if you have already wisdom, Buddha's mind which enables you to see into

[06:46]

the deep down nature of human being which appears and disappears for a period of one finger snaps moment at least 65 times. Before you are conscious of the moment when you make us, when you make our questions why, what, how? It indicates that you make a space, make a space, you make a room between your life, your birth and death and Buddha's birth and death. In other words, your birth and death and the moment. Actually, there is no space between the birth and death and moment, Buddha's life.

[07:54]

So, Togen says there are six billion four thousand million ninety nine thousand nine hundred and eighty moments while a day passes away. Five skandhas appear and disappear with these moments. A deluded man, however, perceives nothing from them. This imperception brings about nor the way-seeking mind and ignorance of Buddha-Dharma. That's why we always continue to make a question why, where is Buddha? My life is not Buddha, Buddha's life. My life is really karmic life, he said.

[09:15]

But as a fundamental attitude in life, when you are confronted with life in reality, believe it or not, you should keep in mind this point. Birth and death is Buddha's birth and death. Your birth and death is Buddha's house. And when functioning comes from the direction of Buddha and your goal, you go in accord with it. Then, with no strength needed and no thought expended, free from birth and death, you become

[10:34]

Buddha. Whatever you feel from your birth and death, first of all, we have to plant into the Buddha's house, which means which is Buddha's life and death. If so, functioning comes from the direction of the Buddha, not the direction of you. In other words, if you plant into your birth and death, with wholeheartedness, you are improved by Buddha.

[11:43]

This Buddha is sort of a broad and vast field. Where everybody can walk in the field, in this broad and vast field. But it is not the place where everybody can stay with it, stay there. You have to walk. Everybody can refreshingly, calmly, and peacefully walk continually in this broad and vast field.

[12:56]

At that time, as Dogen says, when you walk in the field enveloped in the mist, the mist makes your dress moist naturally before you are conscious of. That's why Dogen says the functioning comes from the direction of Buddha, and you go in accord with it. When you are conscious of wet, it's pretty hard for you to make it dry.

[14:06]

But the wet from the shower in summer is pretty easy to dry. But wet from the mist, when you walk in the field, enveloped in the mist, it's not so easy to dry. That is Buddha's world, that is life and death. So what is life and death, if so? Life and death is the place where you have to walk on, walk in the field, so-called life and death. Not to stay with it, no, stay with it. Of course, in the process of the walking, you can see many scenes, many scenes,

[15:17]

good and bad. And then if you stay with the good, even the good, that good is not Buddha's good. In the field of birth and death, at any cost you have to walk continually. It means you have to plunge continually into the house of the Buddha. Moment after moment. At that time, your dress, that's continual plunging into the Buddha's house, make your dress wet. Then with strength needed and no thought expended, free from birth and death, you become Buddha.

[16:18]

At that time, your birth and death is really steady, really steady, not movable. But if you miss this point, if you miss this point, life and death is always movable, unease, unease, unease. Then there can be no obstacle in any man's mind. This is very true. So you should keep in mind this point. This is really true fundamental attitude in life, when you are confronted with your life. Dogen Zenji says in the Shobo Genzo also,

[17:29]

The virtue of Gyoji, Gyoji is practice. Whatever you say, Gyoji is the practice of birth and death, or your life, that's okay. The virtue of Gyoji is never hidden in the flow of time. Accordingly, one can practice the Buddha way awakened in him. The virtue does not manifest itself in time. Consequently, no one can see, hear, or perceive it. One should know that the virtue is never concealed, although it doesn't appear. For it is not defiled by appearance or disappearance, emergence or extinction.

[18:34]

The virtue of life and death, or practice, is never hidden in the flow of time. Even though you plunge into your birth and death every day, you cannot see, hear, or perceive anything at all. That's why you make a question. What do you mean by plunging into the Buddha's house? Because you want to know, see, or you want to know, you want to see, you want to hear, you want to perceive something. After practicing, after plunging into birth and death,

[19:39]

but actually, Dogen says, no one can see or hear or perceive it. Of course, in usual sense, you can see some result. You can see some effect from your birth and death. But usually, sometimes, some of result is good, some of result are not good. Whatever you see or you hear, good and bad, as a result, sometimes you enjoy so much. But most of case, in the most of case, those result, good and bad, make you confused,

[20:51]

creating new troubles again and again. So what is real result, real effect, true effect? Then, Dogen says, that is virtue. Virtue of birth and death. Virtue is pronounced as kudoku in Japanese. This virtue is not something you can get in your hand. You can see or you can hear, you can perceive it. But there is something, it is called virtue. After practice, after plunging into, this virtue is not explained by anything at all, anything in the world.

[22:02]

You can't explain. But there is. There is virtue. There is virtue. So from this point, virtue is really identical with deep down nature of human being. Whatever you say, it is moment, it is Buddha, this expanse of a huge, immense expanse of moment, or universe, or moving power of moment, whatever you say, or energy, or movement, well, it is, they all are not adequate to explain this virtue.

[23:05]

Because this virtue is very broad and vast. What you can do is just to walk in the field of virtue. That's all. You cannot stay with virtue. Continually you have to walk in the field of virtue. It looks like a lotus flower, lotus flower. Lotus flower blooms, beautiful flower, coming from dust, muddy water. One of Japanese biologists found a lotus seed, a lotus seed, which was very old,

[24:08]

2000 years ago. Then he tried to plant it, it sprouts, and grows beautiful flowers. Beautiful. 2000 years ago. Until the lotus flower blooms, his own beautiful flower, how long, how long does it practice? In the muddy water. But that beautiful flower doesn't say, doesn't say, I practiced, I practiced in the muddy water for long years. All he has to do is just to let the beautiful flower of life for us bloom.

[25:12]

That's all. Then at that time, from the beautiful flower, naturally, or of itself, emits a delicate fragrance, delicate fragrance. Then at that time you realize, oh, that is lotus flower. And then you realize, this is lotus flower. Then I ask you, what is lotus flower? Then you explain what lotus flower is, in terms of biology, the study of biology. But it is not true explanation, whole explanation, the true explanation of whole lotus flower, you feel, more than, there is something else,

[26:17]

there is something else more than your explanation in word. That is, that is the virtue of lotus flower, virtue of lotus flower. Very beautiful. Indescribable. Something more beauty, more than beauty, you try to explain. But there is something more than that, that is virtue, what lotus flower possesses in itself. Why? From where does this virtue comes from? This virtue is accumulated, has been accumulated for long years, for long period,

[27:18]

by practicing in muddy water, without making complaint, without showing off, without having show off. Even though nobody attention to it, lotus flower does, just continue to do. Then after practice, he blooms. Our practice is like this, and Buddha's birth and death is like this. What is Buddha's birth and death? What is the birth and death of Buddha? This Buddha of birth and death is virtue, which your birth and death possesses in itself. In itself. That's why Dogen says,

[28:21]

just to plunge into the house of the Buddha first, what happens after plunging into the Buddha's house? What happens after plunging into the house of the birth and death? As a result, you realize there is suffering. You cannot believe. Because you want to get some merits or something good, which you can grasp in your hand. This is pre-natural nature of human being. But I don't mean it is something wrong. It's okay. But you should think what is the true meaning of result. True. What is the Buddha? What is the Buddha of life and death?

[29:22]

What is the Buddha of life and death? The Buddha means the virtue. Buddha means virtue. From where? From what? From your birth and death. When you plunge into birth and death, without having the show-off, without making any complaints, that is the beginning, the very beginning step. Beginner's step. And last step. This is beginning and also last. Dwight Dawkins says, the virtue of Gyoji is never hidden in the flow of time. You cannot see it. You cannot see it. But virtue is there. Virtue is within your birth and death.

[30:27]

The moment when you plunge into the house of birth and death, whatever you feel from your birth and death, accordingly, one can practice the Buddha way, awakened in him. That's why, moment after moment, you can practice. You can practice like a lotus flower. Even though you practice Zazen, the virtue of Zazen doesn't manifest itself. This is really true. But you have to. That's why you can practice. And you have to practice. At that time, very delicate fragrance comes from your whole life and death.

[31:30]

And then everybody do gassho, respect you. That is buddhistic practice. That is buddhistic practice. Not buddhistic practice. Human practice. Consequently, no one can see, hear or perceive it. One should know that the virtue is never concealed, although it doesn't appear. Even though it doesn't appear, the virtue is never concealed. Virtue is always with you, with your birth and death. Then that's why we chant at every meal time. After meal, we chant. In the money world, I forgot. When we exist in the money world,

[32:39]

we bow to Buddha. Bow to Buddha. You have to bow to Buddha in our life. We exist in the money world. You exist in the money world, so-called birth and death. Samsara? Plunge into it. It doesn't mean you should live. You should live your life at random. Anytime you can plunge into birth and death. Anytime you can plunge into good and bad, everything. That's why you have to be careful to take care of your life. That's why Dogen says there is practice. That's why you can practice. One can practice the Buddha way.

[33:41]

Awakened in him. Awakened in him. For it is not defiled defiled by appearance or disappearance or emergence or extinction. Non-virtue is not defiled by appearance or disappearance or extinction. You can't. You know so well how valuable the paint drawn by a famous painter is. When you see it you are completely captured attracted by this picture, painting. Beautiful? Wonderful?

[34:44]

Explain how wonderful it is. Someone asked me what is beauty? What is beauty? What is good? Please explain. You can't. Well, it's pretty hard to explain, but there is great valuable things, feelings more than explanation in words. There is virtue the painting possesses. It means that there is virtue which painter possesses because painter has practiced for a long time without making anything making complaints of course in the process of human life. Sometimes you are confronted

[35:46]

with something which never you may complain but actually at last whatever you may complain at last all you have to do is just to do just to continue to do. That's all. Even though you hate your life all you have to do is to live your life. That is last answer. Last answer. This is practice. Last answer is practice. That's why I plunge into plunge into the house of Logan always says last answer pure essence of the attitude in life. And then this practice emit virtue

[36:47]

which enable everyone be impressed by and pay deep respect to. At that time that's why painting great painting is great. Even though you cannot explain great painter painting is great painting. Even though there is some complain even though you blame these pictures if the ten people see the same picture each criticize in different way but at last after discussing long

[37:48]

discussion I think they say anyway this picture is great. What's great? Why? You can't. What great is there? Because that is virtue which painting itself possesses in itself. Painter has practiced for long years long years without being show off. We are always show off. Hey I am practicing Zazen I practice Zazen two years five years ten years it looks like half filled bottle with water half bottle bottle half filled bottle with water is always making a noise. Hey look at

[38:49]

I have some aspect of some idea of emptiness or nothingness. Listen to me. I got enlightenment through Zazen. You should do that. We always do that. Then in the last paragraph Dogen says there is an extremely easy way to become Buddha defraying from all evils not clinging to birth and death walking in deep compassion for all sentient beings

[39:49]

respecting those over you and pitying those below you without any detesting or desiring lamentation this is what is called Buddha do not search beyond it what is the best way of becoming Buddha it is very simple very simple please be considerate to all sentient beings be careful to watch your life making a choice of your circumstances what to do you should be careful to see what is good what is bad very simple very simple because

[40:50]

Buddha has also karmic life Buddha has also karmic life Buddha has also karmic life means you have karmic life too Buddha is Buddha is you then how to take care of this karmic life as a Buddha this is Bodhisattva's practice Bodhisattva's practice not deluded man's practice deluded man's practice is the karmic life seen from delusions, karmic life you understand karmic life karmic life is Buddha's karmic life that time you can practice as a Bodhisattva

[41:51]

as a Bodhisattva karmic life is Bodhisattva so Bodhisattva's practice is continuing continuing for long years life after life mediate you have to planting into your birth and death for mediate life after life take refuge in the Buddha that's enough take refuge in the Buddha continually for mediate life after life that practice is very important when you do gassho you should do gassho when you do zazen, just do zazen

[42:53]

that is shikantaza shikantaza is not to stay with shikantaza shikantaza is to continue to work in the field of zazen without having a show off without making complaints it means that you plant into zazen you plant into birth and death this is shikantaza then sometimes shikan gassho shikan gassho shikan washing your face shikan greeting shikan chanting sutra that practice is very important that practice is creating the virtue

[43:55]

from your birth and death this virtue you cannot see this virtue you cannot hear this virtue you cannot perceive this virtue but virtue is with you always that's why Buddha says no self no self someone asked one of students asked konze konze dr. konze the primitive buddhism put an emphasis on no self but what is no self he is very confused what is no self no self is of course i understand he understand what no self is it's a negative

[44:58]

aspect of human life don't touch there is nothing everything is not within you everything is not yours it's no self but there is you think there is still something there it is called true self true self not no self true self then konze said no, no self no, no self no true self no self yes, no self completely no self from the beginning to the last no self there is no true self if you can get something like a true self ah, this is true self it's called whatever you say, enlightenment this is good, this is good virtue

[46:00]

good merits a good conversation between my father who died 25 years ago I get wonderful conversation it is not true self because that true self is already in your hand something in your hand is a part of transiency changing for a period of one finger snaps at least 65 times yes why is that dr. konze says no self yes, no self no self is virtue, virtue you cannot explain what is the true self what is the truth you can't

[47:02]

but you can practice you can feel how through the bodhisattva's practice without having the show off without making show off without making complaints just do it, continue that is six parameters practice of six parameters arm giving precepts patience efforts tranquility wisdom and then after that what happens after becoming the patience what can you get with your hand I don't think so I don't think you can get something in your hand even after becoming patience imagine you are the Zen

[48:07]

I think all of you are becoming a patience before the Zen after that what can you get show me that that's only pain only pain but the Zen is the Zen why you grow so much when I see you you grow, but you don't know but I know I know so well you know I in the Zen center there are all the students who practice for long years every time they listen to you every time I come to Zen center and see them they are great they are great they grow so much

[49:07]

wonderful but they don't realize how much they grow their practice grow and I know but I don't want to tell them if I tell you if I tell you your practice is great glory I got it is not true self it is not Bodhisattva practice Bodhisattva practice is just taking refuge in the Buddha when you chant taking refuge when you do Zazen all you have to do is just do Zazen at that time virtue there at this point Buddhist practice is to cultivate

[50:10]

cultivate or accumulate accumulate virtue Buddhist practice is to accumulate virtue not to get not to get something that's why I said just to continue to work in the field of Zazen Shikantaza at that time Shikantaza make your dress wet I know so well your dress wet but you don't know because unfortunately your karma karma is big your ego is big but ego is very good karmic life is very good with your karmic life please plunge into Zazen plunge into person death plunge into chanting taking refuge in the Buddha at that time very delicate fragrance

[51:14]

comes from your whole body then at that time everybody respect because your life show manifest as moment as Buddha as immense expanse of moment even though you don't know immense expanse moment is with you with practice whatever you do this is our practice if you don't understand this Buddha's person death please encourage yourself to practice Zazen take care of your daily life thank you

[52:16]

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