Yesterday I mentioned that we are created, we create our life by our efforts and at the same time we are created by the life itself. If you have a position, the position itself, by the position itself. The question is, what is life itself or which creates your life? When you say, this is my life, that life is a seeing on yourself, your eyeglasses, with

[01:22]

your own karmic life, continuing from beginning, since beginningless past life, I think it is life, what you have thought. But life in itself, which sustains your life, moment after moment, is completely pure, going beyond the karmic viewpoint in life. This is life itself, life in itself.

[02:25]

We, each other, are always continuously, forever sustained by life in itself. This is the first point, regardless of whether or not you understand, this life is, this life lies, and this life lies in the way mentioned by Dogen, by Patriarchs, mentioned by Buddha, this is called the way, the way down. But usually, in our daily life, we always look at ourselves, just only taking the one

[03:51]

way road, never come back. You always take the one way road, in other words, we are always trying to see something, your life, or others, are walking on one way road, with your own eyeglasses, based on karmic life. This is usual attitude in our lives. But the life mentioned by Shakyamuni Buddha, Patriarchs, is not something like that.

[05:00]

Life is completely pure, it is called life in itself. Life in itself is called, in other words, Buddha's life force. Then, when you let the Buddha's life force, let the flowers of Buddha's life force bloom in your daily life, it is called Buddha work, and that time people see you, how wonderful you are, how beautiful you are, like a beautiful flower, blooming wherever it blooms, whatever kind of flower it is, tiny, big, then many insects come to you, come to you, and you

[06:21]

are willing to share your honey, because you are always open to everybody. This is a conversation, this is a conversation between Shaliputra and Vimalakirti, one day.

[07:29]

Shaliputra says, not Shaliputra, I'm sorry, Manjushri, Manjushri asks Vimalakirti, if he wants to save living beings, what should he remove? He answered, if he wants to save living beings, he removes their passions. He asked again, if he wants to remove their passions, what should he practice? He answered, he should practice right mindfulness.

[09:02]

He asked again, how does he practice right mindfulness? He answered, he should practice non-arising and non-ceasing. He asked again, what dharma does not rise, and what dharma does not cease? He answered, the evil is not born, and the good doesn't cease. He asked again, what is the root of good and evil? He answered, the body is the root. He asked again, what is the root of the body?

[10:08]

He answered, lust and greed are the root. He asked again, what is the root of the lust and greed? He answered, false discrimination is the root. He asked again, what is the root of false discrimination? He answered, misconceived ideas are the root. He asked again, what is the root of misconceived ideas? He answered, no abiding. No abiding is the root. He asked again, what is the root of no abiding? He answered, no abiding has no root.

[11:13]

Manjushri, on the root of no abiding, all the dharmas are set up. It's a very interesting story. But, it's pretty deep. Through your whole life, not only through your whole life, life after life, you should consider this point. That is Dogen's vow. Dogen's vow said, life after life, I vow to listen to the Buddha's teaching right now. Without suspicion, without faithlessness. That is Dogen's vow.

[12:18]

We also listen to this right now. Life after life. The story is very interesting right now. It's very deep. From this story, it says, what is the base for human life? For life. So, life is the base. The base for life is completely no abiding. No abiding. So, as mentioned before, life itself. Life in itself supports our life. Life creates our lives. Moment after moment.

[13:21]

Sustains your life. Means, no abiding. No abiding sustains your life. When you see, when you see, when you penetrate this point, through and through, you are called Buddha. You are called Buddha. Okay? Is no abiding the same as Francis? Yes, you can say whatever. Francis. No abiding. Okay. Friendly speaking,

[14:48]

the no abiding means the basis. I'd say what our lives are the to say what the truth of no abiding is the basis for life is to say what we can be we can be anything you can be anything you can be anything you can be anything, what you want

[15:54]

what you want what you want When I was at the monastery first time I listened to the lecture of Shobo Kenzo delivered by Harada Roshi who was the teacher of Yasutani Roshi she always hit the table Can you understand the sound? If you don't understand this sound you are not man. If you understand this sound this is right to be but completely far out. I don't understand because just this sound

[16:57]

stays in my head. But I don't understand. Now maybe I understand a little bit. Because at that time I had completely no idea what Buddhism was. I don't know. Completely. And I was really open to anything. Buddhism or philosophy or I Ching So if someone called me come on, come on this way maybe I would go. And then after that

[18:04]

I listened to the lecture of Shobo Kenzo delivered by Hashimoto Roshi The first lecture was given our first lecture was the Fukanzu Sengi At that time he said At that time he described the first sentence Do Moto Enzu The Dao The way is is completely is the absolutely completeness completeness Then at that time he described When you when even for a short for a short period of time

[19:07]

you sit you become Buddha become Buddha Wow I was very surprised, wow I can become Buddha Wow, that's nice That's wonderful I have never listened I have never heard such a thing If you sit even for a short period of time you become Buddha Wow, I was very surprised opening big eyes looking at his eyes Are you sure? I was very happy to hear that Then I start Then I start sort of crazy to do Zazen This is very true

[20:08]

When you sit When you sit even for a short period of time a short period of time you become Buddha but you can't believe you can't believe Well I don't think so because through your practice you never get taste of becoming Buddha even though for one year one year of sitting you have never got taste of it such a thing so you can't believe That's alright In other words In other words let's imagine you try to go to Lake Tahoe and try to gamble you know In Japan there are many pinball

[21:11]

pinball all Japanese most of Japanese men and women are crazy about engaging in pinball playing pinball at their expense at the expense of their life You will be completely surprised at seeing that scene Now a big huge mansion building Do you know what is big building? It is not the apartment It is not the business building It is not the hotel It is a pinball building whole story whole story Just imagine how crazy Japanese are

[22:13]

This is true and then they spend their life all stories all the whole stories are completely jammed by the men and women young and old making a lot of noise watching carefully with wholeheartedness laughing that time they become pinball guy pinball guy yes they can do that but nevertheless on the other hand if I told them why don't you sit Zazen you become Buddha

[23:22]

they don't believe but only when they play the pinball they become pinball Buddha it's crazy but it's not so easy for them to become Zazen Buddha real Buddha it's pretty difficult and then on the other hand the other day I mentioned someone visit the house your friend's house knock the door nobody here three times, four times he knocked the door

[24:23]

no answers well then he touched the door door is open wow, door is open then he tried his curiosity compelled him to step in well, let's go inside just only one step is this sure that there is nobody no answer well, I am about to step in it is not time, good time good chance to stop me stepping in but nobody answer well, I will go further is it ok? nobody answer well, I will then he reached living room and find very wonderful antique

[25:25]

well, that's fine took it at that time, let's imagine take it put it into the pocket who is he? who is he? he is not Katagiri he is not real Katagiri he is Katagiri named Robert completely Katagiri it is pretty easy for Katagiri to become Robert yes, pretty easy look at, wow take it put it that's all pretty simple then people say you are Robert yes, I am Robert

[26:25]

because I put it it is pretty easy but but Zen master and Buddha the patriarch says when you sit you become Buddha immediately that you don't it is pretty hard for you to believe well, I don't think so why? it is funny because your mind is the life when seeing when seeing from your mind it is not based on not abiding there is always something something some ideas something in your head

[27:27]

that's why you can't believe well, I don't think so but actually Vimalakirti as Vimalakirti says and Shakyamuni Buddha says life is misconceived or life is the root of non-abiding the root of non-abiding is that it is pretty easy for you to become anything what you want yes, I want to become Buddha yes, I will become Buddha then look at an empty well, I want take it, put it you are a rebel then you go out go out of the Tathagat and into the city San Francisco

[28:27]

then go to the bar and drink beer and wine all night that time you are called drunk you become drunk pretty easy yes, pretty easy so that's why we have to consider life after life about this point life is the root of non-abiding the root of non-abiding is implies that it is pretty easy for you to become anything what you want right now, right now now after now here after here moment after moment you become pretty easy

[29:31]

anything what you want then when I was at the monastery, I listened to the lecture of the Shobo Gendo by Hashimoto Ashi you become Buddha when you sit even for a short period of time, wow you can sit it's worth very lucky for you if you don't understand this root of non-abiding then it's pretty hard for you to believe to sit

[30:32]

to sit zazen with wholeheartedness it's pretty hard but anyway such a life which is the root of which is based on on which life such a life sustain your own life moment after moment first of all you should know this point your life is

[31:33]

in other words your life is completely free from any ideas any conceptions you become anything what you want right now right now now after now here after here moment after moment second after second one day after one day one year after one year zazen

[32:50]

uh the life based on the root of non-abiding is called in other words the way buddha's way buddha's way then as Dogen then says the optimization of this way brings practice into being brings your life into being so root of non-abiding is not merely conceptions you have to put it into practice

[33:52]

extend it extend it into our daily life that's why even though you understand what is the root of non-abiding it is not complete it is not good enough to understand the meaning of non-abiding through the practice you have to get taste you have to penetrate the root of non-abiding through and through this is our practice then Shakyamuni Buddha many patriarchs many buddhas explain this point first then you trust on your life

[34:54]

you believe the buddha you believe the buddha's teaching you believe the patriarch's teaching and authorize buddha's teaching patriarch's teaching Dogenzin says by Gyoji by practice of the buddhas and patriarchs therefore one can authorize it and attain its ultimate nature Shakyamuni Buddha many buddhas, many patriarchs describe this point that's why we can have a chance to actualize this way based on which implies which implies

[35:54]

that life is the root of non-abiding also one's practice one's practice also by one's practice he can actualize the buddhas and patriarchs Gyoji and attain its ultimate nature through the practice through the practice through the actualization of the way mentioned by buddha's patriarchs he can attain the ultimate nature then when you see

[36:56]

the practice in terms of form in terms of your life you make effort to follow buddha's practice in terms of buddha's eyes the life, your life is sustained sustained by buddha's way which implies that life is the root of non-abiding you can become anything right now right here what you want what is first

[38:01]

you make effort you make effort is first or the buddha's teaching helps your life is first which is what in other words spring is first spring comes first or summer summer comes first you say well of course spring comes first its a big mistake its a big mistake you can't say that if you say spring comes first then summer it means you immediately try to see the summer from your viewpoint

[39:03]

eye glasses from your own telescope from your intuitive sense then at that time spring is first but open your eyes then look at spring well spring exists here to say spring exists here is to say spring is sustained by summer by summer at that time you can say it is called spring in other words spring leaves to say spring leaves is to say spring is lived by summer this is true then at that time you can understand the total picture of spring

[40:04]

but in common sense we always see that just spring ignoring summer, autumn or winter I don't think so spring that's why the other day I mentioned to live is to be lived to be lived spring to say spring leaves is to say spring is lived by summer autumn, winter at that time at that time you can say how beautiful spring is when you see it when you see only men

[41:09]

ignoring the existence of the woman you can't say you can't call the man as a man you can't call him a man in this world there is only men there exists only men this world is completely dreary unfortunately we have two kinds two types of human beings men and women that's wonderful, beautiful then sometimes fighting making troubles then when you try to understand a man

[42:10]

you have to understand the woman too man to say man lives is to say man is lived by woman this is true always we always try to go on just one way amen, amen I don't care amen, amen then if you get married you always create trouble simultaneously simultaneously your life is makes appearance by living by being living by being lived this is true this is true your life

[43:15]

lives your life is lived you make effort and you are effort you are you make an effort in order to create your life on the other hand life in itself sustains your life that's why that's why that's why Dogenzin says by Gyoji of the Buddhas and Patriarchs therefore one can actualize it and attain its ultimate nature also by one's Gyoji he can actualize the Buddhas and Patriarchs

[44:16]

Gyoji and attain its ultimate nature it is called Dokan it is called Dokan means all encompassing nature all encompassing nature encompassing nature encompassing you can't separate and understand it's impossible you have to understand whole picture total picture total picture is based on subject and object simultaneous you live and at the same time you are lived you do Zazen you try to do Zazen and at the same time

[45:16]

you are done by Zazen this is true but actually you are always look at your your Zazen going on one way road that's why you always hate your Zazen but it is ok as long as you do Zazen Zazen sustain your life it's wonderful that's why Zen master says you become Buddha when you take the antique well I try to I try to take still that as antique at the same time

[46:19]

taking antique sustain my life that's why it is called it is called rubble but try to always look at myself going on my way going on one way road then policeman come took me take me to the jail at that time oh no no I am not rubble just curiosity compelled me take it but it's no reason it is now real reason but I always want to try I am not rubble I am not rubble but already rubble I took I take my effort my effort compelled me to take antique this is my way

[47:21]

on the other hand taking antique sustain my life at the same time then something happen this is called rubble then next moment policeman take me please come to the jail but still I want to see myself going on one way road which is called category idea ignoring ignoring something which sustain my life regardless of whether or not I understood I understand always ignore let's imagine when you fight with your wife or with your friend you always explain make excuse from

[48:24]

just your own standpoint I am right you are wrong that's why that's why Dogen Zenji says we have to practice is doken is all encompassing nature practice life is Life is based on all-encompassing nature. You can't pick up. It's really invasive. It's really invasive when you think of it. Two years ago, I think one of the Zen students was put in jail.

[49:31]

At that time, this lady walked just on the street. And at the same time, many people's... What do you call it? What do you call it? Not parade. For violence. Riot. On the street, many people riot. And she just walked. Just walked on the street at that time. Just nearby. And then policemen took her to jail. It's funny. I'm not the person who is interested in violence. I'm sorry. She was in jail.

[50:38]

Do you have a question? Roshi. What was the point of this person... You want to know the result? Yeah, well, that just sort of fell off. Why did I take this example? Maybe I was to show that her life was lived. Her life was being lived despite her ideas about it. Oh, yeah. So regardless of that...

[52:20]

Consciousness. You know, consciousness. Even though you create... As mentioned before, I take... This is a life which I try to create. This is true. Then at the same time, this life sustains my life. This is true. But life is not complete. As you understand your life from intellectual sense, logical sense... My life must be created by effort. Then, next moment, the circumstances which I create sustain my life. I don't think so. It looks like it is a sort of scientific world. For instance, one plus one is two.

[53:32]

But life is completely complicated. One plus one is sometimes three, four, five, sometimes thousand. Try to Dogen's Shopo Ginzo. You think always, wow, wonderful, wonderful. You don't think it's wonderful. You're always far out. Completely far out. Shakyamuni Buddha mentioned in that way always. So Buddha or patriarch Dogen always described one plus one is equal. This is okay. But you should know one plus one equals two, three, four, ten, twenty thousand millions. Limitless. This is our practice.

[54:36]

Then, that's why policemen took her in jail. It's unlogical. It is not logical. It is unfair. You say it's unfair. It is not unfair. I know, I understand. You know so. But you should know life creates itself. Life makes life. And immediately the circumstances you create sustain your life, make your life. And also not only the life what you make, what you create. All circumstances.

[55:38]

That's why I mentioned Tendo by Zendo. I make my life. I make my life. Zazen make my life. I make Zazen. Zazen make my life. And also Zendo make my life. River make my life. Now, that's why policemen took her into the jail. I'm sorry. Then I went to the court and pay her a hundred dollars. And I took her out of the jail. You have to deposit a hundred dollars. What you call? Bail. Bail, yeah. I'm sorry.

[56:40]

It is not a fear. It is not a fear, but it is life. It is life which is based on non-abiding. That's why we have to take good care of myself and also others and also circumstances. You understand? Okay.

[57:07]

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