What life is, what the birth is, ultimately I recognize that to live is, to live that's all, nothing more. The truth to live is to concentrate on living in this world, that's all. The manifestation of life on my own is the truth to live in this world. Because even though I admired the beauty of death, actually I couldn't. Before the idea whether I should

[01:13]

try to die or not. The great fact that I have to live in this world exists already. So from this point the truth of the life, the truth to live is to live right now. To reveal my life, to reveal myself in life, nothing more. This is genjo, manifestation, this is genjo. Then Dogen Zen says the emancipation, the emancipation is to transcend, to transcend the birth, to

[02:39]

transcend the death. Therefore, there is the birth and death to go out of the ideal so-called birth and death. There is the birth and death to enter. The birth is the ultimate, the great Tao. Birth is ultimately the great Tao. There is the birth and death to give up, to throw

[03:49]

away, to eliminate. There is birth and death to save. Birth is ultimately the great Tao. In other words, emancipation is as mentioned before, the life force itself. In which I myself exist as I am. Before that some idea comes to being, comes to being, comes to existence. Before that the name

[05:00]

is given to me as Katagiri. There is nothing to insert a certain idea. Something is going on. Something more than the idea or function of brain, function of the all organs, physical all organs, exist. This is emancipation, this is emancipation. Then there is nothing but the life itself, life itself, which is transcend, to transcend the life. There is nothing but the death, which is

[06:02]

transcend the death. Let's imagine that this room is always daytime, no night, no darkness. Day after day only this world is in light, in a shining, shining. There is only the light, no darkness. If there is no darkness, it would be very difficult for us to point out, to point out whether it is light or

[07:15]

darkness, light or dark. Because there is nothing but the existence of light, that's all. Another idea, when you say this is light, this idea as light possesses the opposite idea, the idea opposite to light, which is called darkness. But this space in the, the space in the room, in the room occupied, only light. There is no darkness. It is pretty difficult to say it is darkness. It is pretty difficult to give even the

[08:19]

name of light to this space, to this room. Because this room occupies, this room is occupied by just light, just light. As mentioned before, when you are born, you are born in the heaven. In the heaven, you can get anything, what you want. If you think I want to get the money, money exists already in the heaven. It is not necessary to have the desire, I want to, I want to get the money. Everything exists in the heaven. Then when you are born in the heaven, there is no desire, there is no desire. Because before you think I want to, I want to have the money,

[09:37]

money exists already in front of you. In other words, your life is occupied by the money, by the desire, what you want. You are given everything what you want, to you. So from this point, you know, it is pretty difficult to give a certain name as Katagi. Because the world is occupied by the light force. There is no name. As Katagi, as Peter, as Bob, as even a woman, as a man, just light force exists. In other words, you have to live by yourself, you have to die by yourself, completely speaking.

[10:52]

In other words, you settle on yourself, you settle on yourself, firmly, steadily, day after day, today, tomorrow. But it doesn't mean to ignore the relation between others, between others, relation with others. This, this self has great relationship with others. In the world of great relationship with others, the self is alive, vividly, which is called manifestation, Genjo, this is Genjo. In other words, pine tree is pine tree, bamboo is bamboo. But bamboo doesn't disturb the existence of pine tree, existence of river, existence of mountains.

[12:12]

Pine tree occupies all over the world. In other words, pine tree has great relationship with mountains, the suns, the stars, flowers, human beings, butterflies, bees. In that time, the pine tree reveals himself as it is. This is the state of the pine tree, existence as the pine tree is. This, it calls manifestation, manifestation. In other words, revelations, revelations, complete revelations of human beings as they are. Complete revelations of myself as katagi, as I am. This is Genjo. So, Dogen Zen says, manifestation is life. Life is manifestation.

[13:38]

When it is, no, when manifestation occupies all over the world, the all sentient beings is nothing but the manifestation of life itself, which is called the whole being, whole being, infant. The whole manifestation. There is nothing but the whole manifestation of the death.

[14:44]

So, at this point, all we have to do is to do your best, to do your best to live as long as you are alive in this world. Moment after moment, all you have to do is to do your best to be alive. As long as you are alive, it is not necessary to admire the beauty of the death, as long as you are alive in this world. So, whatever kind of something I have, all I have to do is to reveal myself as I am.

[15:56]

At that time, the fundamental, the attitude, the basic attitude of in life has has great relationship with myself, regarded as katagi, regarded as position of the priest, with others. All students of zenzaru, all human beings, not only all human beings, but also trees, flowers, bees, rivers, mountains.

[17:04]

This is the manifestation of my own. So, all I have to do is to reveal my own manifestation as katagi. My own manifestation, so-called life force, life force. At that time, I recognized that there is a great relationship with myself as katagi, as priest, and with all students of zenzaru, all human beings, all existence of stars, the suns, the moons. Then, in the first passage, as Dogenzin says, the great Tao of Buddha and Tathagatas is ultimately the full understanding of emancipation and manifestation.

[18:26]

This is the basic principle of Buddhism, basic principle of practice, our practice, how to live, how to practice. This is shikantaza, shikantaza. Do you have a question? I wonder, you said, when you were at your temple, when you were thinking of leaving it to death, did you mean killing yourself, suicide? Unfortunately, in my temple, the oceans, big oceans, Japan Sea, in front of my temple, big Japan Sea, any time I can jump into the Japan Sea, if I want to die.

[19:50]

The Japan Sea is always welcome to me. Big mountains, behind my temple, big mountains exist. Any time big mountains invite me, please come. Sometimes I think of a big, big hole. Thank you. Another question? I have a question about the last lecture that you gave. You said that the professor said that when you broke wind, you should do it with whole-heartedness, and I don't see how that relates to, for instance, when you're talking in the Zen-do, you should be very careful not to talk very loudly.

[20:58]

There seems to be a contradiction in some of the practice in the Zen-do. Sometimes you're told to do everything whole-heartedly, and other times you're told to be careful not to disturb people. I don't understand that. When do you apply that? As mentioned before, we are alive in the world of emancipation, anyway. Emancipation is the world where you cannot borrow or rent, even though you break the wind. Breaking the wind is done at the place where you cannot borrow or rent. That's all.

[22:05]

What do you mean by not borrow or rent? Let's make it that way. Okay. For instance, I say, ah, like this. Ah. You can repeat again and again the same thing. You can repeat the same thing. This ah is that's all. Nothing more. The next moment I say, ah, this ah is completely different from the before. Even though breaking the wind, or yelling, or stretching the hands, or shouting, or crying, is done absolutely at the place where you cannot borrow or rent.

[23:10]

Me. I break the wind, you say, would you borrow the wind? You cannot do it. Even though you say, I cannot borrow you, I cannot rent my wind. That's all. So Haratanzan, the famous Zen master Haratanzan, named Haratanzan, you know, tried to cross the river. At that time he found the beautiful ladies hesitating whether he tried to cross the river. Haratanzan stopped there and he found the beautiful ladies. He asked her, shall I help you? She said, yes, sir.

[24:11]

Then Haratanzan held her on his back, carried her, he carried her on his back and crossed the river. And after crossing the river, his disciple says, you are very stupid priest. Because you are a priest, why is it you carry the woman on your back? Haratanzan says, you still stick to her? I left already the other shores. I left the beautiful lady over there already. If you still cling to her, please carry her on your back and go back to your...

[25:19]

You know, the moment our life is going on, at the absolute place where you cannot borrow or rent, you cannot ask to rent or to borrow, even the wind, even the breaking wind. That's why the master says, if you want to break the wind, you should break the wind with whole-heartedness. With whole-heartedness is not a sort of effort, but to think. So, anyway, even though whatever kind of suffering I have,

[26:23]

always, sometimes, some suffering disturbs me. Some suffering, some suffering makes me upset completely. Then what shall I do? Sometimes I think, oh, I want to die, I want to escape, but I couldn't. If I couldn't escape from this, if I couldn't die, all I have to do is what? What? All I have to do is just to break the wind. When I break the wind, it comes.

[27:31]

That's all. Do you understand? The best way to understand is to practice the Zen. So, you should forget everything. To practice the Zen makes you to return to the origin of your own so-called life force.

[28:47]

This is the Zen. With this, you should throw away everything. Even the idea, as Dogen Zen says, even the idea of good and bad, right and wrong. Any other question? Sensei, when you were thinking of death, how did you come to the realization that, as long as we are in this world, we must live? I don't mean a conceptual understanding, but how did you begin to really feel this? I don't understand. You? When you were thinking of death, you came to the understanding that you must live

[29:49]

and stop admiring the beauty of death. How did you come to this realization? Realization? Yes. You mean, how did I realize I have to live? Oh, I see. It's pretty difficult to say, but anyway, one day I dug up a hole in the mountain, deep in the depth of the mountain. Nobody comes. And I tried to jump into the hole. And then... Ah... You know, by myself... ...to the end of training, I would like to... ...study one chapter, which is called Zenki.

[31:00]

In Shobo Genzo. I think this chapter will make you understand the Shikan Taza... ...much better. But, in a sense, I'm afraid this chapter is a little difficult to understand. As much as possible, I would like to do my best to explain this chapter. Thank you. The title is Zenki. The literal meaning of Zen is the whole.

[32:07]

Ki is the opportunity. In Buddhism, particularly by Dogen, the word ki is used when it is a very important opportunity to express something as it is. This is ki. The other day, as I mentioned, the word ki, opportunity, when you put an arrow to the ball, and the arrow is free from the ball,

[33:23]

it is the moment, a very important moment, when the arrow is free from the ball. This is ki. The slightest time, the tiny, just a little bit, a little time, the countless time, the moment, it is the moment when the arrow is completely free from the ball. This is the opportunity. So, the word Zenki is, I think, the whole being in function.

[34:28]

The whole being in function. This is the meaning of Zenki. This is the meaning of Zenki. So, from this point, not only human beings, but also all sentient beings exist in the world. So called the whole being in function. This is Zenki. When you reflect upon yourself, sometimes you have some doubt. What is the self? What is the self? You know, you find that there are many functions,

[35:40]

many functions such as circulation of the blood, the respiration, the beating of the heart, the heart beating, the heart is beating, all organs are working, moment after moment. When you call you, when you call you the self, what is the self? What is the self? You say, this is the self. When you find yourself, when you find that there are many functions, functions of respiration, or circulation of blood,

[36:45]

or the motion of your hand, or every part of your body in motion, this is the self, it is possible to call this, this fact, the self. Or sometimes you say, you are thinking of something in your brain. Who is Katagiri? This is Katagiri. Thinking of a person, the person which is called Katagiri. When something is advantaged in thought,

[37:55]

as the person is called Katagiri, you say, I say, this is Katagiri. Then I recognize Katagiri, this Katagiri, which is thinking, which is thinking in my thought, in my brain, is called the self. This is I, this is I, so called Katagiri. So, but, you know, on the other hand, there is still something more than the function of the circulating,

[38:59]

circulation of blood, or the beating of your heart, or the organs of your arm, or the function of your brain, there is still something more than, more than that, more than those functions. In other words, there is something, something more, more than, more than that which, you know, what would you say, or it is something that led to the function,

[40:14]

led to the function, led to the function works, no, no, in other words, the fundamental, fundamental, the power, fundamental, the, what would you say, fundamental, the power or function, or which, or which drives, which drives your all functioning, which drives the all organs of your physical, of your body, or mental or physical body, works. In other words, before you, before you recognize,

[41:20]

before you recognize that this is I, this is Katagiri, there exists something already, something already, something exists already, before you recognize something, this is Katagiri. Or my, the all organs of my physical and mental, exist. Something exists already. Then, in terms of religion, I think, particularly in terms of Christianity, you say the all sentient beings,

[42:22]

all sentient beings, including human beings, or stars, the sun, the moons, all sentient beings, are produced by God. The almighty, in other words, supreme powers, supreme powers. In other words, the power of nature. If you cannot follow the idea, the religion, and the religion, you say this is, it is the power of nature. Because the power of nature drives you, drives you to be alive, in our daily life.

[43:25]

In terms of religion, the Christianity says, says that God makes you all sentient beings alive. If you cannot, if you don't follow, in terms of any ideas, such as religion, scientific way of thinking, I want to use the word life force, life force. Life force. Or life force itself, life force itself. Because life force makes you alive.

[44:33]

In other words, life force makes you experience something. Before you, you recognize something. Regard it as Katagiri, regard it as beautiful flowers. Regard it as the river, or the sun, the moon, the mountain. Life force exists. I want to use the word life force, life force. Life force itself, life force itself. So, before you see, you see something in your brain. You see something in your brain.

[45:36]

You know, there is a great fact that life force makes you alive, life force makes you experience something. At the end, nothing is kept in disguise. Nothing is kept to disguise, in discrimination. Because, before a certain name as Katagiri is given to me, my life force exists already. This life force is not mine. This life force is completely open to everybody.

[46:45]

Not only human beings, but also all sentient beings, rivers, mountains, the sun, the moon. Then, strictly speaking, in the world of life force, there is nothing to disturb, nothing to remain. Which is called trauma, or suffering, or pleasure, or something else. Well, actually, why we have to, or why is it we have to suffer? Because, in the world, in the world which is created by our brain,

[47:56]

we try to do something, we strive for doing something. Competing with someone, or competing with something. For instance, when I think of myself, it is pretty difficult for me to realize myself as I am. In other words, before the Katagiri, the name Katagiri is given to me, I always think of myself in terms of the world which is created by myself.

[49:00]

Who is given the name as Katagiri. So I always think of myself as Katagiri. In terms of the Katagiri. Not in terms of life force of my own. So in the world of Katagiri, the person who is called Katagiri, there are many things, there are many things, such as position as a priest. When I say, when I call myself priest, priest is not only one. There are many priests, like me. In Japan, there are about 1,500 priests, 15,000 priests,

[50:17]

solo priests in Japan, more than 15,000 priests. So, in the world of the person who is Katagiri, in the world of Katagiri, in the world, regarded as Katagiri, there are many things, such as position, such as the person called Katagiri, such as one priest belonging to Zen center, such as the person who belongs to the Katagiri family, as fathers.

[51:25]

So sometimes I have to suffer, I have to suffer from some position, from some position as a father, as a priest, belonging to Zen center, belonging to the solo schools. When I think of myself, I always think of myself in terms of the world, a certain world called Katagiri. It's pretty difficult for me to understand myself as I am, in terms of life force, life force. But even though, whether I suffer from something,

[52:32]

or not, I experience my life force, the life force of my own make me, make me alive or experience something. This is the world which is called Zenki, the whole being in function, the whole being in function. So strictly speaking, all I have to do is to settle on myself in this world, in this world, as life force of my own. When I recognize myself as I am, in terms of life force of my own,

[53:44]

we may say that, we may say that I settle on myself, on myself. We may say that this is relative security, relative security. We may say this is faith, this is faith. In terms of the knowledge, in terms of wisdom, which make me understand myself as I am. This is the comprehension, this is comprehension, which make me, makes me understand much better myself as I am.

[54:48]

This is comprehension. That's why in Lotus Sutra, particularly chapter 4, title is Faith and Comprehension, Faith and Comprehension. Faith and Comprehension must be going on in the world of the whole being in function. Then, in the first verse, Dogen then says, The breakdown of the Buddha Tathagatas is ultimately the complete examining,

[55:59]

complete examining emancipation and manifestation, emancipation and manifestation. In Buddhism, manifestation, in other words, the enlightenment, manifestation is the wisdom, or emancipation is wisdom, no, excuse me, the manifestation, no, no, emancipation, excuse me, emancipation is the state of human being in terms of complete comprehension, complete understanding.

[57:10]

As mentioned before, in the world of life force, there is nothing to add a certain name. As Kataki, as Peter, as Dan, as Bob, there is nothing but the existence of life force. If you use the technical words, all Buddhism, the life force is called Sunyata, or Buddha nature, or wisdom, or enlightenment. In terms of wisdom, in terms of life force, our life is going on exactly.

[58:43]

In the world of complete understanding of human being, this is emancipation, emancipation, no, emancipation. The great Tao of Buddha Tathagata is ultimately the full understanding, full understanding of emancipation and manifestation. Manifestation is a vivid state of human being,

[59:46]

vivid being in life, vivid being in life, this is manifestation. For instance, when you consider on the subject of birth and death, in other words, why is it we have to live in this world? What is the purpose of life? What is the purpose of life? Someone concentrates on thinking of the purpose of life. Why should I live in this world? Then he concentrates more and more on the subject of birth.

[60:51]

Ultimately, he recognizes that the purpose of life is to die, in other words, to admire, to admire the beauty of death. Then he is always thinking of the beauty of death. When I was at my temple, when I was at my temple, I thought, I was thinking of the beauty of death. Then sometimes, sometimes I tried to do, I tried, I tried to put it into the practice, put it into the practice, but just before, just before.

[61:52]

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