using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2007
buddhadharma| 31 |fall 2007 of time? When a moment begins and all sentient beings appear as the particular aspects of the human world, your concept or idea of time is also a being that appears. When the moment ends and all sentient beings disappear, your idea of time also disappears. This means that anytime, anywhere, you can be free from your idea of time. When you are right on the pivot of nothingness, free from the pictures created by your conscious- ness, you see time from a universal perspective. There is no gap where you feel separate from time, because your life is the whole dynamic world of time, and all sentient beings are the contents of your life. This is called egolessness. From that point of view, you see that real time is completely nothing, it is just a dynamic working process, functioning, going constantly. And you understand that your individual, human life is not something completely separate from others’ lives; it is mani- fested in the vast universe together with all sentient beings. Real Time and Daily Life Life at the pivot of nothingness is nothing but motion and process. Through spiritual practice you can really understand this and enjoy your life. But no matter how long you think about it logically, you won’t understand, because thinking always creates a gap. Then your daily life is not grounded in the real present; it is up in the air. You are mixed up and your life is really suffering. In daily life we manifest the past as memory, heredity, or tradition and the future as plan, pre- diction, hope, or perhaps ambition, and then we feel uneasy. We cannot ignore the past and the future, but we also cannot ignore the fact that Buddhism tells us those manifestations are nothing but pictures drawn by our consciousness. So what should we do? How can we see real time? We cannot see real time unless it is manifested in daily life because real time is nothing but func- tion and process. So if we want to know real time, we have to learn what it is through everyday life. Your daily life is exactly the same as the source of human life. Being in the stream of time is exactly the same as being at the source of time. To under- stand this, we have to stand up in the dynamic working process at the pivot of nothingness and do something with wholeheartedness. In Shobogenzo, “Kai-in zammai” (Ocean Seal Samadhi), Dogen Zenji says that when you swim on the surface of the ocean, your foot touches the bottom of the ocean. In common sense this is impossible, but it is really true. The surface of the ocean is the human world in the stream of time, the huge world we create through our memory, imagination, ambition, hope, and plans. That sur- face of everyday life is rooted in the absolute real- ity at the bottom of human life. Your foot already touches the bottom of the ocean, you are already walking there, but you don’t believe this. We don’t believe that our life is walking on the bottom of the ocean because we are always living on the surface, hanging on to the past, present, and future. We think the bottom of the ocean is something other than daily life. But we cannot ignore the fact that our life in the stream of time is constantly changing. It is constantly changing because it is manifested from moment to moment at the pivot of nothingness. So if you want your life to really work, then whatever you do – dance, art, painting, photography, or sitting zazen – your life must be swimming on the surface, and simulta- neously it must be rooted, walking on the bottom of the ocean. That is living wholeheartedly. When we live wholeheartedly, we can create many aspects of human life. This is a little difficult to understand, but actually you often experience this in your daily life. For example, if you gradu- ate from university and receive your Ph.D. degree, you may think you have reached your final goal, and now you can stop learning. But I don’t think you can stop learning. The Ph.D. is, of course, something you have achieved, but you cannot stay with it. In the next moment something changes and you must learn more. You live in a huge world that is constantly changing, and you share your life with all sentient beings in many ways. Some- thing always compels you to move forward, and you really want to learn more. That means you have to move! Then, when you take step after step wholeheartedly, your life really works, and you constantly deepen your life. When I try to explain it using words, it seems to be difficult. But I don’t think it is difficult. You can do it! This is our practice. When you do zazen, whatever you are thinking, just prac- tice zazen. Very gradually you can understand my words. Do zazen until there is no gap between zazen and you. Finally, “Aha! This is the pivot of nothingness!” Even though you don’t understand now, just accept the words and keep them in your mind. Then if you see the total dynamic function- ing at the pivot of nothingness, the place where all aspects of human life unfold, there is no confusion, no suffering, and you can live freely in the stream of time. If you see the intersection of time and space, you experience complete freedom of being. This state of existence is completely beyond any idea of time, space, or being. In that liberated state, you can see fundamental truth and the phenomenal world simultaneously. ©anDReasgURsKy/sODRac(2007),cOURTesyMaTThewMaRKsgalleRy,newyORK.