Los Angeles County Museum of Art [Public domain], via Wikimedia Commons
However, do not measure it with your mind or speak about it using words.
Just cast aside and forget your body and mind and throw them into the house of
Buddha; then all is done by Buddha. When we go on following this [practice] we are
released from life-and-death and become buddhas without using our strength or
consuming our mind. Who then continues to stagnate within mind?
– from Shōbōgenzō Shōji
The first thing Dōgen says in this passage is that this life-and-death is not within the realm of thinking, or within the story we create in our mind. Even though it’s necessary to keep creating the story to live, it’s important to know that it is a story, a product of our mind.
Actual life-and-death is happening on the ground of real reality. That real reality is called “zenki” in Dogen’s writings, or here, “the house of Buddha.” Instead of throwing our body and mind into “my” story, we place this entire body and mind on the ground of true reality, by letting go of my story. To me, that is what Dōgen means here. When we do this, Dōgen says, “then all is done by Buddha.”
I don’t think “Buddha” is a person; I don’t think the Buddha referred to is Amitabha Buddha or the other-power. This “all is done by Buddha” means, as Dogen wrote in Zenki, that when we are alive, we are sailing on a boat, and the boat cannot move by itself. The boat needs water, wind, and all the other things. The person sailing on the boat, and the boat, and the ocean, and the other things are working together. I think that is what “all is done by Buddha” means.
My thinking, my expectation, my ability to make stories – where I came from and where I am going – that is what I created in my mind, that is a story. When I was the high-school teenager, I wanted to find the real thing, the thing which was not created by me. I have found that there is no such thing. What I am doing here is based on my story, my vision, or dream. When I went back to Kyoto from Valley Zendo, Uchiyama Roshi encouraged me to create a place where I can study and practice zazen and Dogen’s teachings with people from outside Japan. I started to work on it, and my translation work is part of that plan. The first twelve years, I worked in Japan but somehow it didn’t work, so I came back to this country again. This is all my plan and a dream or vision; that is my story. To me, without this story, made up in my mind, I cannot do anything. So for me, this vision or plan or idea or vow is important. Without the story, we cannot do anything. But at the same time, this is a vision, “my story.”
The story can be interrupted any time, depending on the weather of the ocean. Even if I try to do my best, this boat could be wrecked at any time depending upon the overall conditions of the world, depending upon the condition of this total function. Yet my story is a driving force of my sailing, and it gives me the direction of which way I should go.
It’s important to understand this is a production of my mind. Even though this vow is not for my personal profit, still, this is my personal vow or vision. We need our personal view or creation, or history, and yet this history should not be self-centered, if we are bodhisattvas. So, at any time, I need to be able to give it up. But if I try to do this, and this is meaningful not only for this person but for other people, then I have trust or faith that those people would continue. Even if my boat disappears, some people might continue going in the same direction. I think that is my faith.
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Commentary by Shōhaku Okumura Roshi
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