Sit-a-Long with Jundo: Zenki -- The Whole Works (III)

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"Life and Death," says Master Dogen's Zenki, is just the total function, all the Earth and all space. The whole Earth and the whole of space are both present in life and are both present in death.

Life is perfectly life, so live it. Death is perfectly life, so just live that too. Life and death do not obstruct each other.

In fact, everything in life (and death too), and every single instant of time, is total function, all the Earth and all space. So, let each be lived. (Click through for more and to watch today's talk and "sit-a-long.")

Whether you realize these truths or not, all is total function, all the Earth and all space and time.

Shobogenzo Zenki ends this way, about endings ... :

Master Kokugon, [called also] Zen Master Engo. said:

Life is the manifestation of all functions,

Death is the manifestation of all functions.

We should clarify these words and master them. To master them means as follows: The truth that life is the manifestation of all fuctions - regardless of beginning and end, and although it is the whole Earth and the whole of space -- not only does not stop life being the manifestation of all functions, but also does not stop death being the manifestation of all functions. The moment that death is the manifestation of all functions -- although it too is the whole Earth and the whole of space -- not only does not stop death being the manifestation of all functions, but also does not stop life being the manifestation of all functions. Thus, life does not get in the way of death and death does not get in the way of life. The whole Earth and the whole of space are both present in life and are both present in death. But it is not that, through the whole earth as one entity and the whole of space as another entity, all functions operate in life on the one hand and all functions operate in death on the other hand. It is not a matter of unity, but neither is it a matter of variance; it is not variance, but neither is it identity; it is not identity, but neither is it multiplicity. Therefore, in life there are miscellaneous real dharmas which are "the manifestation of all functions, and in death there are miscellaneous real dharmas that are the manifestation of all functions. And in the state beyond "'Life" and beyond "death" there is "the manifestation of all functions. In the manifestation of all functions there is life and there is death. For this reason, all functions as life-and-death may be present in a situation like a strong man flexing and extending an arm. Or they may be present in a situation like a person in the night reaching back with a hand to grope for a pillow. They are realized where there is limitlessly abundant mystical power and brightness. In the very moment of realization, because we are being totalIy activated by realization itself, we feel that before [this] realization there was no realization. Nevertheless, the state before this realization was the previous manifestation of all functions. Although there has been previous manifestation of all functions, it does not get in the way of the present manifestation of all functions. Thus, views such as these vie to be realized. (Spoken in 1242; from Master Dogen's Shobogenzo Zenki -- translation by Gudo Nishijima and Chodo Cross))

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