The Dogen Zenji says in Shobo Genzo, Our bodies are by no means our own. Our lives are prospered by time to move on so forcibly that they are unable to stand still for a single moment. In no place whereabout may the rosy cheek be traced. In deliberate consideration we know that the majority of past sins cannot be met with again. Even the uncovered status of mind comes and goes

[01:06]

purposelessly, irregularly, without staying the same. Even the true nature of mind is unable to stand around in the direction of ego. Nevertheless, the religious awareness makes an appearance by chance. In Buddhism, the central philosophical idea of Buddhism is based on emptiness.

[02:14]

I think this emptiness, if you study Buddhism, what emptiness is, I think emptiness, as you know so well, is not merely something which doesn't work at all, which is in vain. Emptiness is not something in vain, to be in vain. Emptiness is something which is vivified in our daily life, which we, each other, get taste of it deeply through and through in our daily life.

[03:30]

From this point, the idea of emptiness has two points. One is the idea of transiency. The second is the idea of conditioned origination. If you study Buddhism based on emptiness, you have to see the idea of emptiness from different triangles. One is from the idea of transiency. The second is from the conditioned origination. Also, Zen Buddhism is backed on, backed by two ideas.

[04:50]

The transiency and conditioned origination. This is our practice, this is our practice. This is taking care of our daily life with all heartiness, because the effort which we have to be made in our daily life is based on the idea of transiency and conditioned origination. Then during the session, during the last session, I explained what transiency is. Because Shakyamuni Buddha and many patriarchs and dogmas

[05:57]

explained how important the awareness of transiency is. Which occurs in their works. So, this passage I read, I have read, is devoted to explaining how important awareness of transience is. Our bodies are by no means our own. Our lives are prospered by time to move on.

[07:04]

So, forcibly that they are unable to stand still for a single moment. In no place whereabout may the rosy cheek be traced. In deliberate consideration, we know that the majority of past things cannot be met with again. Even the uncovered status of mind comes and goes, purposelessly, irregularly, without staying the same. Even the true nature of mind is unable to stand around in the direction of ego. Nevertheless, the religious awareness makes an appearance by chance. So, Dogen put emphasis on the reality of our lives

[08:05]

in terms of his own vivid experience, not in terms of his knowledge. His knowledge. But actually, it's pretty hard. It's not so easy to understand. I use very often the phrase to get taste of something. To understand is to get taste of it. To get taste of it, you have to taste something through your body and mind. Not only by your knowledge. Why the Shakyamuni Buddha and Patriarchs and Dogen very often put emphasis on

[09:24]

how important the awareness of transiency is. Nonetheless, time of explanation of the transiency, of how important transiency is, how important the awareness of transiency is, because actually it is not so easy to get taste of it. If you say everything is based on the transiency, you feel it recalls you of certain principles,

[10:29]

certain principles, such as nihilism, a sort of despair, a sort of what human beings thought, a sort of through understanding of despair by which the human lives, by which we can realize our vivid lives,

[11:45]

in our daily life. Anyway, you can imagine some principles if Shakyamuni Buddha says everything is based on the transiency. But if transiency is true, the idea of transiency, the reality of the transiency is not based on certain principles or ideas. A certain knowledge,

[12:47]

a certain principle which you understand through our knowledge. So if you think transiency is a sort of idea, unconsciously you try to keep away, stand away, from the idea of transiency, because everyone wants to enjoy himself, to live in this world with joy. This is true. But transiency is not something like that. So anyway, it's pretty hard. But it's not so easy to understand. I think it will take time. It will take time to understand how important transiency is.

[13:49]

So I think from this point, Zazen is pretty good. Zazen is pretty good. So even though you don't understand what Zazen is, if you do Zazen again and again, life after life, I think Zazen will tell you something. This is true. But if you ask Zazen how important it is, Zazen doesn't tell you anything at all. But nevertheless, it will tell you something. I can't explain. I know, I know, but I cannot explain. So,

[14:58]

as Bodhidharma says, there is no merit, you know, no merit. When the emperor asks, what kind of merit I can get, I will be able to get after educating Buddhist priests, Buddhist nuns, or after establishing the Buddhist temple. Bodhidharma says no merit. I can't tell, you know, what kind of merit Zazen gives you. I can't. I can't tell you. if you try to explain what kind of merit Zazen will give you, there is no merit.

[16:03]

But there is something, but there is something, which Zazen tells you. in Shobo Genzo, Dogen Zenji quotes the Buddha's statement. Buddha says, if you want to know, if you want to know what the Buddha nature is, you should, you should understand, you should understand the reality, which the time has come. The reality which the time has come

[17:05]

is revealed. In other words, there is the manifestation of reality, which the time has come. The reality of Buddha nature, which is, which is revealed in the presence, in front of you. So, if you want to know what Buddha nature is, you should understand, you should understand the reality, which the time has come. To know is, to know is very important in Buddhism. To know is, not to the, not, to do something, to know, for the sake of our, once our knowledge.

[18:08]

To know is the, the deed or action or practice, what you, what you, what you try to know, what you try to understand. So to know it, to know what to understand is not, merely to know, what to understand, considered as a certain knowledge, certain knowledge. To know is to practice, to do something. To get taste. For instance,

[19:14]

there is the water, there is the water. When you want to know what water is, how do you, how can you know, how can you know what water is? If I ask you what water is, what is water? Maybe you try, you try to look at the word, look at the word water, in the dictionary, at the dictionary, in the dictionary. The origin of the word, what water is. Sometimes they explain some technical word of Buddhism. For instance, truth,

[20:19]

truth, what truth is. If you, if you are asked by someone what truth is, you try to look at the word, in the dictionary. Look up. Then the origin of the word, truth is the all. Dictionary says, you know, truth is all. And then you say, oh, I understand what truth is. Yes, I understand. You know. Truth is all. Then if you, if I ask you what water is like, you try to look at the word, water, in the dictionary, or some of you try to make experiment, in terms of chemical way of understanding. And then you said,

[21:24]

water is such and such. It is okay. It is true also. It is a part of true component. But water is not always all. What we have to understand deeply or completely what water is. Only in terms of chemical, you know, chemical way of understanding. After making experiment, you say the water is combination of oxygen and hydrogen. Of course, it is water. But the oxygen, combination of oxygen and hydrogen

[22:25]

doesn't, doesn't always occupies the whole world of the water as it is. You know, because on the contrary to the making the understanding in terms of chemical experiment, there is another type of water which we have to drink in order to make your throat thirsty. Thirsty throat. Comfortable. This is true, you know. When you feel thirsty,

[23:31]

you have to at any cost to drink a cup of water anyway before you make experiment what water is. From this point of water, the presence of water is a part of your daily life, your life, you know, which is vivified in your daily life, moment after moment. If you try to the trip, I have never take a trip to the desert. In the middle of the,

[24:39]

right in the middle of the desert, let's imagine you completely get tired and cannot walk at all. Feeling thirsty? You are looking out for where water is. Looking out, looking out for the water because you feel so thirsty. Then at that time you find a little pond, tiny pond

[25:40]

filled with water. And this water is not, maybe not, maybe not the pure water which a chemist leaves a proof that it is the water, water, it is the, it is good enough to drink. Maybe this water is, this water may be dirty. But before you think, you think it is good enough to drink or not. There is something what you have to drink if you find the water.

[26:43]

Right. Then you try to drink. Some of you may, some of you may feel comfortable by drinking this water. Some of you may, may be attacked by dyspnea, dyspnea, dysentery and enter into the hospital anyway. Some of you may be, may die from dysentery. Because you drink

[27:43]

dirty water. Even though how much, even though how much you are angry with the water, the presence of water in front of you, which, which, which compels you to drink it, it can be helped. The moment you drink anyway, you feel comfortable anyway. to know,

[28:46]

to know what water is, is is to carry into effect, to carry into effect. You say, I understand Buddhism. Sometimes I give advice, instruction what to do if you ask something. Zazen, Zazen has no merit. Even though you want to, even though you want to do, if you want to continue to do Zazen, try to do so. Yes, you say,

[29:47]

yes, I understand that Zazen, Zazen has no merit. But, you try to ask to yourself, are you sure to understand completely? Zazen has no merit. But you say, I understand. But, this understand is always questionable. This understand is something what you understand through maybe your head. Now, I don't mean, I don't mean that you understand, the understanding, understanding something, understanding something through your head is bad. This is okay. But it is not always

[30:51]

the, the understanding, understanding the something, understanding of something as a whole, as a whole, like what water is. So, so you see, you say, I understand Christianity. I believe the God. If you say, I believe the God, to believe, to believe is to understand. To understand is not to know, to know to know what the God exists in terms of your knowledge.

[31:53]

To know the, to know the, whether God exists or not is to express, express yourself in practice, in practice, in deed, in actions. In the present, in the reality of the present. So to know the God, to know what the God is, to know what Christianity is, is to do, to express yourself in practice, in motion, in actions. So you have to, in a show like this. Regardless of whether, whether this, you know, the action is meaningful or not.

[32:58]

Significant or not. You don't understand, you know, you don't understand how important this action is. For instance, like a dozen, you know. To know, to know is to express yourself, to express yourself in practice, in practice. Then Buddha says if you want to know what Buddha, Buddha nature is, you should, you should know, you should understand the reality, the reality what the, the time has come.

[34:01]

This is very important. What is to, to express yourself in practice is, what is, what is, what is activity, what is action. Expressing yourself in practice. To do something, to do something is, to do something is, to do something is

[35:02]

in the reality which the time has come. That's all. That's all. To know, to know something is,

[36:03]

I mentioned before, to understand something through the knowledge. To know something is, to do something, to express yourself in practice. To express yourself in practice is, to understand, to know the reality what, what the time has come. The time has come. This is very, particular characteristics. Which the Buddhism always put emphasis on. In terms of,

[37:15]

the after, the deep consideration, watching the human, watching the, watching carefully the human affairs. Through and through, over and over again, over and over again, the, how can you explain the reality when the flower blooms, the reality which the flower blooms when the spring comes, the flower falls when the water, water, water comes. How can you explain

[38:17]

the reality of the, of the birth and death? Your birth, your death. It is okay to understand your birth and death in terms of series of the time. I was born 1960 or so, you know. Then, I will die the 20th century, you know, someday. Someday of 20th century or so. Now how can you explain, how can you explain what the birth and death is? According to the psychology or philosophy or biology, biology, but you can,

[39:31]

you can still, you still, you feel still, you know, uneasy even though you understand what birth and death is in terms of psychology or philosophy. And any other kind science, sciences. Even though you feel you enjoy your life right now so well, with joy, nobody knows what, what will happen tomorrow morning. Every time when I, when I cry, I feel sometimes,

[40:36]

sometimes fear, you know. Well, what will happen in a minute? Then, I feel, I feel I want to pray to the Buddha, please help me. Even though, even though I pray to the Buddha, please help, saying, please help me. Even the Buddha don't know exactly what will happen in a minute. Because even the Buddha, even praying, even the Buddha, including the praying, or I, my body and mind are based on perpetual flow and move. That's all. Then, next moment, fly, the airplane falls into the ground.

[41:38]

That's all, you know. That's all. You know so well what will happen, nobody knows what will happen in a minute, but you don't know actually. You don't know exactly. It's pretty hard to know, to know, to know this point through your body and mind. That's why we need practice, you know. So, to know what birth is, to know what the death is, you know, while I am, I am in the airplane, and feel

[42:42]

comfortable all my life. It may be called birth, my birth. Yes, this is my birth. Then, next moment, the airplane falls into the ground and crash. It may be called the death. What is death? What is birth? Then, at that time, I have to know, to get taste of what birth is and what death is. The moment when I crash, the airplane crash into the ground, I have to get taste of what death is. What is to know?

[43:50]

What is to know the, to know the death? To know the birth, you know. I mentioned before, to know is to express yourself in practice. I think, to express myself in practice. I know, I know what death is because I express myself in practice. I cannot tell, explain what death is because I always die. I cannot explain what birth is because I am already right in the middle of the birth. I cannot explain what birth is. But through and through,

[44:54]

you try to watch yourself what birth and, birth and death are, is. So, to know the birth, to know the death is to express yourself in practice wherever you may be, in what situation you may be, in the airplane, in the Zen center, in the street, on the street, in the, in the middle of the downtown, in the middle of the deep mountain, in the middle of the Zazen, practicing Zazen, you know, of Zazen. How can you explain the reality, the reality of the birth, the reality of walking

[45:54]

on the street, the reality of living in the deep of the mountain, the depths of the mountain, the reality? You cannot explain, explain it in terms of certain ideas. Maybe I say, I explain why airplane. It's pretty hard. Because to explain something, explain something, what the birth is, my life, birth is, how do you, how I feel like, the trip by airplane. Is something

[46:55]

defined, or would you give the definition by certain ideas? Looking at my life, you know, which was in the airplane, yes, yes, I feel I like airplane. But actually, I fear, you know, I feel fear. What will happen in a minute? So, the real vivid feeling from the life in the airplane is very complicated. Very complicated. Pleasure, the combination of pleasure and fear. It's pretty hard

[48:00]

to explain what the birth is by the certain ideas. So, to know, to know, this is to know. I mentioned before, to know is to express yourself in practice in the reality of the present. To express yourself in practice is to know the reality what the time has come. So, to know, to express yourself in practice consists arise in the reality, arise in the reality what, which the time has come. Now, you have to know your birth and death

[49:01]

by the reality which which lies in, which lies in the domain of the vivid reality, the vivid reality which the time has come. Time has come. It's pretty hard. For instance, flower blooms and spring comes. How can you explain the birth of the flower is? How can you explain the birth of the spring is? Which of two is first, first to come? Spring has come first

[50:02]

and flower blooms or flower blooms and after blooming flower and spring comes. Which of two comes first? Or, the flower blooming flowers and spring comes simultaneously. Simultaneously. Can you say that? Strictly speaking, you cannot explain which which of two comes first or the both of both of them comes simultaneously. You cannot say that too. Because when you realize flower blooms flower blooms and spring comes when you realize the reality flower blooms and spring comes

[51:04]

there is something over there. Before you pick up something and looking at and explaining it which of two comes first or you try in the Zen story the monks gong kick the gong gong make make a sound or do gong make a sound or the stick make a sound or do does the stick make a sound or the space between does the space between the stick and gong make a sound which make which make sound what make sound well you say

[52:06]

and you look at the flock of flock flowing by flowing in wind the monks discussed flocks flock of flows in wind someone said well flock of flock flows in wind someone said no no no wind flows wind wind make wind wind make flocks flows flow someone said no no no no no flock make it flock itself make it flows how can you explain it's pretty hard if you watch

[53:09]

carefully what the birth is what the death is you can't explain then to know to know is to to know is to express yourself in practice which means to understand the reality which the time has come the time what's the time because

[54:20]

it's pretty hard to understand he always explain the difficult things difficult subject it makes me confused or you want to come to the Zen center to see the many people or to be the good friend of many with many people or with man with woman what make you come to the Zen center so there is hundred fifty fifty students or so there are fifty students or so each explain why how why you come here you explain

[55:21]

the reason why you come here in different ways but nobody explain this reality you know nobody explain this reality why if I ask you why you always explain the process process for instance process means like water water is combination of hydrogen and oxygen that's all if I ask you why you always explain the process well combination of hydrogen and oxygen combination of dining katagiri and tom tom and kathleen and pat something and zen center

[56:26]

and katagiri and zen center of suzuki roshi but nobody explain this this point you know because this point this reality is very important this reality rise in the what can I say no words to explain that dogan says just the only arising the only arising in terms of the scientific way of understanding yes well the reality consist of numberless moments you know numberless moments you may say you may say

[57:26]

the moment consist of the numberless moments you may say but still it is not complete the explanation of the this reality you know the explanation how much the moment how much moment there are in the reality you know it doesn't it doesn't make you feel so good you know there is still the feeling of uneasiness even though you understand how much how many how many moments how many moments there are in this in this reality so if so

[58:29]

if so what can I do you know no words to explain so all you have to do is to accept this reality with wholeheartedness with your whole body and mind like a spring the reality does watch the flower blooms when spring comes the moment when you look at this reality you say well please stay for a moment little more because I want to see you beautiful flower more don't fall and you say oh please the spring please come to come here little bit later all you have to do

[59:48]

is just to accept this reality you know the blooming flowers makes appearance makes an appearance springs spring makes an appearance in front of you that's all the reality which the time has come philosophical speaking maybe you can explain this subject in terms of the being time being time speaking in experience Dogen says just only the only the arising the reality which which the time

[60:49]

has come is in the status of the only arising only arising then there are the manifestation of the reality which the time has come the reality of the manifestation of buddha nature so

[61:51]

from this point life is the continuation of accepting the reality which the time has come the time has come then even the uncovered status Dogen says even the uncovered status of mind comes and goes purposelessly irregularly without staying the same as mentioned before if I am asked by you how what would you like the trip by airplane you know I explain such and such with

[62:57]

with the uncovered status of my mind without having anything to to hide myself to hide itself behind me I open myself and explain but even the uncovered status of mind comes and goes purposelessly irregularly without staying the same the same however explanation however explanation you can make you can make as to the reality as to the subject what I

[63:58]

feel like my trip by airplane even even the explanation is based on based on a being in the perpetual flow and move if you are if you are you know plain spoken when you speak something when you express yourself you will realize that there is something something trouble which make others upset so you try to control yourself

[64:59]

even though you have lots of things to tell him well wait a minute you know you try to control your mind and speak something gently not recklessly so the if you go to the the psychiatrist psychiatrist says please express yourself openly whatever you feel don't hide yourself so you try to express

[66:01]

yourself openly in a word but actually it's pretty hard to explain express express yourself fully because even the uncovered status of mind even the plain spoken the status of mind is still in the domain of transient component as if the flower is flowing purposelessly irregularly when the warm comes even the

[67:01]

true nature of mind is unable to stand around in the direction of ego the true nature of the mind is unable to stand around in the direction of ego the true nature true nature of the mind is independent independent of independent from even your plain spoken status of your mind nevertheless the religious

[68:01]

awareness makes an appearance by chance the it looks like it looks it seems that the reality which the time has come is by chance happens this is something which happens which crops up the to do doesn't to do doesn't how can you explain the reality which you are doing doesn't whether it is of avail to do doesn't or not well how can

[69:03]

you explain whether it is of avail to live your life in this world or not it's pretty hard you know but whatever you feel but good or bad in the reality of the present all you have to do is to accept the reality which you are doing doesn't which you are living your life when you pick up your life and look at you say something oh my life is not so good my life is good but reality the reality

[70:03]

of your life is beyond the discrimination of the beyond discrimination between the good and bad so to accept to accept this reality to which the time has come seems to make to make an appearance by chance by chance but this but to make an appearance by chance is not to do something recklessly because everything is based on the principle of making appearance by chance there is no hope it is not necessary to make effort because everything is based on

[71:03]

you say everything maybe based on the principle of the idea which happens by chance that's all but such a way of understanding is still in the domain of intellectual judgment how can you explain this chance you know this opportunity which seems to make happen to make an appearance by chance how can you explain this the reality which the flower blooms

[72:04]

and spring comes maybe maybe happens by chance by chance is very important in Buddhism you have to take good care of the reality which the time has come which everything happens by chance you have to take care of your life on the basis of making an appearance by chance moment after moment with wholeheartedness with wholeheartedness is to be free

[73:05]

to be free in the domain of the reality which the time has come which everything happens by chance don't pick up the a certain opportunity which happens by chance and explain it because opportunity what happens by chance is what can I say in the in the vivid vivid status of the reality that's all there is no word

[74:07]

there is no word to put in the reality which with You experience lots of things in Zazen.

[76:24]

And many people ask how much they experience in Zazen. As to number three, how much you feel pain, how much you feel pain through your life, even though I explained, mostly I said whatever kind of pain or pleasure you feel,

[77:24]

keep practicing, keep practicing Zazen with wholeheartedness, with dignity, that's all. In a sense, I feel I'm very sorry for you, I would like to save you from your pain, from your suffering, but actually, it's impossible to save you from your pain, your suffering. Because your experience, the suffering and pain and suffering, what you have experienced

[79:10]

is in the domain of vivid reality, which the time has come. Thank you very much. Thank you. And after asking many often, what is suffering, what is effort, what is salvation, there is

[80:22]

no word to explain what salvation is, what suffering is, what Zazen is. After that, you, who is trying to ask what suffering is, what pain is, what Zazen is, what your life is, what birth is, and the person who is asked by you, are both just in silence, because no word to explain. I'm sorry for you, but you have to accept, you know, pain and suffering in your life.

[81:30]

Because to express yourself in practice is to know, to merge yourself into the reality which the time has come. That's why I said, life is the continuation of merging yourself into the reality which the time has come, with awareness, with dignity. You have to learn this point and the teacher, not by yourself. That's why we need practice. Forever, Zazen will tell you no merit.

[82:36]

Because in other words, Zazen tells you no word to explain it. Or your life doesn't tell you what it is. There is no word to explain it. Your life, the Zazen, your life, looks like the reality which the flower blooms as the spring comes. That's all. The reality which the time has come looks like a huge building, more than, bigger than an empire building. It is in the situation of the reality which the flower blooms as spring comes.

[84:03]

But whatever kind of building you try to build, you cannot ignore the process, the way, how to build. You cannot ignore the building, the making foundation. It is impossible to make a first roof, ignoring the making foundation. It's impossible. The reality which everything happens by chance seems to exist at random, but I don't think so. The reality which the flower blooms as spring comes is based on the warm-hearted way of

[85:12]

living of their own. Step by step, one by one, making foundation, and after that, you have to set up the pole. And then, you have to make the roof. So, to understand the reality which the time has come is not to try to express experience mysteriously. You have to consider, you have to consider again and again your life with your discriminating

[86:23]

function of your mind, with the discriminating mind. But discriminating mind is not the Buddha nature. Many people think discriminating mind is Buddha nature or religious awareness. I don't think so. You have to consider again and again how to build the house. According to the regular life. Then, Dogen Denji also says, the religious awareness is realized by discriminating mind.

[87:24]

Discriminating mind is not the awareness, the religious awareness. That's why we need to practice Zazen and the teacher. You have to learn a concrete way of understanding how to live. How to express yourself in practice. In other words, how to know yourself. Thank you.

[88:48]

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