alive. But the world in which you are by your understanding is what? Just a notion created by your head. But you may still ask, Dogen Zenji is still alive with us. Of course. Because whatever he says, Dogen didn't say anything at all about his own life. No. Dogen Zenji says always about his life which covers all the world and all space. In other words, he always speaks

[01:04]

of life as a manifestation of total dynamism. And then your life is too. Your life is life as a manifestation of total dynamism. Then that's why you feel something from Dogen's words, Dogen's teaching. Great! Dogen is still alive with me. But at that time, Dogen's life and your life are not life seen from individual, particular, personal telescope. No. Universal telescope. That's why you understand. You understand even a little bit. If you don't

[02:05]

understand, you try to understand what he says. Because your life is already life. Universal life. Your life is life which is not personal or particular but universal. Living with all sentient beings. That's why you understand Dogen says, what Dogen Zenji says. Then you say, Dogen Zenji is still alive with me. Then at that time, you should be careful to understand this. Not Dogen's personal world is alive. No. It doesn't mean that Dogen's personal world is alive. Or your personal world is alive. No. Universal life is alive. That's why you understand Dogen.

[03:17]

Dogen Zenji's heart. I understand your heart. Because my life is not mine. My life is your life. Your life is my life. What does that, what do you mean by that life? That life is not particular or personal life. That life is completely universe penetrating. I and you and birds and all sentient beings. That's why, practically speaking, that life is, universal life is sort of common or universal level. Universal level in which everything exists simultaneously in peace and harmony. That's why I can enter into your field. Then you can compose a beautiful poem of a pine tree and full moon. Because between the moon and

[04:32]

pine tree and you, there is nothing different. All the same life. Then in the common universal level, you can understand, you can understand the moon. You can understand pine tree. Otherwise you cannot understand pine tree. Okay. So. So Shobo Genzo written by, spoken by Dogen Zenji are not merely language. Buddhist teaching, Dogen's teaching expressed in word. No? The word language coming from Dogen's heart are

[05:41]

not merely language as manifestation of total dynamic working. Universal life. That's why Shobo Genzo, his teaching is great. Then at that time you believe that Dogen is alive in my heart. Suzuki Roshi is alive in my heart. If you see your life, if you see Suzuki Roshi's life, Dogen Zenji's life, Shakyamuni Buddha's life, just from your point of view, you don't understand. At that time, Shakyamuni Buddha's life, Dogen's life are all died. Like a dead tree. No? At that time, life is, life is what? Life is the universal life, which is called the manifestation of total dynamic

[06:58]

working. Death is what? Death is death as the manifestation of total dynamic working. So from this point, life, Dogen's life doesn't impede your life. When you die, when you die, the whole world dies. But you think the world will be left behind you, will leave behind you. But that is delusion. When you die, the world completely dies. But you think, well, even though after my death, the world is left behind me. What is that? It is really delusion, conception. But the world is ongoing continually forever is what? It is really dynamic, total dynamic working beyond human speculation, which is called life, which is called death.

[08:19]

When you are alive, everything is alive. But you see a bird, a little bird dies right now. But you say, when I am alive, the whole world is alive. But a bird dies right now. What is that? But this death is not merely death. What do you think? No. This death is also beautiful declaration of the total, for total dynamic working. Because that's why you understand bird death. Bird death is not personal, individual. Death, bird death is universal, which is called dynamic, total dynamic working.

[09:32]

At that time, bird death is really beautiful declaration for your life. That beautiful life, beautiful declaration for your life is, which is called manifestation of total dynamic working. But Dogen Zenji says here, all the world and all space exist equally within life and within death. But this doesn't mean, however, that one single world or one single space is totally dynamically working within life and within death. This is, ok, well, human being, we have, we have sort of, how can I say, we have constantly sort of ghost, ghost of notion, thoughts, ideas.

[10:59]

It's really ghost. You don't know what it is, but it's really there. Ghost. Ghost of notion and thoughts and ideas are constantly unconsciously or consciously haunting, haunting in your life. Sometimes you realize, but most of the case you don't realize. That's a big problem. If you realize, oh, this is my delusion, well, it's very nice, very nice, because you are very open, you are very open minded. But if you don't know that, it's really stubbornness, the boneness of ego. It is called ego. Ego is not something special. Ego is the ghost of notion, thoughts, ideas, which everybody has.

[12:07]

This is ego. All ignorance. Then, Dogen Zenji says here, it's really Buddhist compassion. Really Buddhist compassion. In attempt to keep us away from playing a game of, playing a game with the ghost of notion or thoughts and ideas, and to put us on the real living reality. If we say, life is total dynamic working, oh, well, life comes from total dynamic working.

[13:08]

At that time, total dynamic working is sort of a notion, which exists as a fixed object. That's why Dogen Zenji says, no, dynamic, total dynamic working is not something like that. So, it doesn't mean that a single world or one single space as total dynamic working is used sometimes for life, sometimes for death, sometimes for enlightenment, sometimes for delusion, sometimes for sleep, sometimes for arising, in the morning, and so forth. Then, next, Dogen Zenji says, though this is not oneness, it is not the difference, though it is not difference, it is not sameness, though it is not sameness, this is not artifariousness.

[14:20]

So, this is really Dogen Zenji's compassion. It is no matter of searching for where being comes from or returns to. Life comes from manifestation of total dynamism, or life will return to it, no? Anyway, you should qualify the living reality as it is, not the notion of reality. Therefore, within life there are multitudinous dhammas manifesting their total dynamic working, and within death there are multitudinous dhammas manifesting their total dynamic working.

[15:28]

The manifestation of the total dynamic working within life or death, mentioned by Dogen here, in this sentence, implies far-going purity, far-going purity of manifestation of total dynamic working. Total dynamic working is constantly empty, nothing to be broken into. It looks like an empty cup. If you name it, empty cup, it is already some notion. We really fall into the notion, because we are always interested in the ghost of the notion. So, if I say, here is the empty cup, but you are immediately shackled by the presence of the empty cup.

[16:37]

But, empty cup, empty is constantly empty, there is nothing to name it. But, if I try to, in order to understand it, what emptiness is, we have to explain it. Then, we use the word, but this word, statement, term, are really fingers, which you are pointing out, the moon. But, dynamic, total dynamic working, the same applies to the total dynamic one. Total dynamic working is always empty. So, Dogen Zenji says, in this sentence, the emphasis, strong emphasis on the far-going purity of total dynamic working.

[17:50]

That's why, therefore, within life, within life, there are multitudinous dharmas manifesting their total dynamic working. Of course, there is nothing, that's why you can put any kind of things you like, you like. If cup is not empty, how can you pour water into it? You can't. So, life is total dynamic working means that life is empty. But, there is something. What is that? It is called life? No. It is called, what is called, dynamic, total dynamic working? No. Just something there. But, you are always interested in the presence of something. Naming it, that's why Dogen uses total dynamic working.

[19:06]

And, within death, there are multitudinous dharmas manifesting their total dynamic working. Even though, after your death, all world, you think, dies simultaneously. But, still after your death, there are still many things. What is that? What is that? It is very total dynamic working. That's all. Which is, philosophically speaking, it is emptiness. Then, through this world, after your death, through this world, as the manifestation of total dynamic working, after your death, everybody can learn what the world is, what the life is.

[20:17]

As the manifestation of total dynamic working, not individual or personal world. So, trees, mountains, are left your life, after your death. It's not trees, it's not mountains, you are things. You think, the mountains and trees are working of the mountains and trees with the universe. How can I explain? It's called total dynamic working. So, by seeing the mountains, by seeing the trees, people can understand the heart of the mountains, the heart of the trees. And, the manifestation of the total dynamic working exists within what is neither life or death. That's why.

[21:36]

The manifestation of the thorough going purity of the manifestation of the total dynamic working exists within what is neither life or death. What is neither life or death implies to refuse, deny, not to affirm the presence of life and death, what you have thought through intellectual sense. So, the manifestation of the total dynamic working exists within what is neither life or death. In the manifestation of the total dynamic working, there is life and there is death. At that time, the manifestation of the wholeness of the total dynamic working is exactly the same as life.

[22:52]

Exactly the same. No space, no gap between the two. Therefore, the total dynamic working of birth and death could be likened to the bending and extending of a young man's body. Or, to a person reaching back for his pillow in the night. The total dynamic working of birth and death could be likened to the bending and extending of a young man's arm. Or, you say life is total dynamic working, you think immediately that life comes from total dynamic working.

[24:02]

But, at that time, bending arm or extending arm, you think one arm is used sometimes for bending, sometimes for extending. No, I don't think so. At that time, first you think there is one arm. And then, the bending and extending comes from this one arm. At that time, it's really a notion, delusion. No. And then you bend your arm, you think, oh, before bending my arm, my arm was extending. And then you think, oh, my arm is bending now. That is also delusion.

[25:04]

The bending and extending doesn't come from one arm. When the arm is bending, the bending arm completely occupies the whole world. There is completely nothing to compare with the extending arm. No. Just there. That's why in the Genjo Koan, Dogen Zenji says, Fire Word is just at the dharma stage of Fire Word. Not before and after. Completely at the dharma stage means, dharma stage of the Fire Word is the Fire Word which covers all the world and all the universe, space. Nothing to compare, to be compared.

[26:09]

This is bending and extending. When you do Gassho, that's all. When you die, no, when you sleep, when you go to sleep, of course, it is not impossible to think, for you to think that rising in early tomorrow morning would be possible. Yes, it is. You can think that. But, if, I mentioned before, if the sleep is completely interrupted by the rising in the next morning, early morning, you can't sleep well. So, your sleep must be the manifestation of total dynamic working which means to cover all the world and all space.

[27:15]

It means just sleep. Nothing to compare with rising in the early tomorrow morning, or yesterday, or tomorrow, just today. Just go to bed. That time you can sleep well. Even slightly, if you have some trouble, it's very hard to sleep. So, same applies to this, to this sentence. Dogen tried to explain. When the arm is bending, bending arm occupies whole world. At that time, bending arm is really existent, which is free from extending arm, or one arm, or the other arm, or the other arm. However, bending arm itself too. Of course. To a person reaching back for his pillow in the night, in the night, wherever, completely dark, you cannot see where pillow is.

[28:43]

Just your hand is moving. It's very light. It is called dynamic working. Dynamic working. But, intellectually you don't know where pillow is, where the something what you want to get is. But, pillow is pillow as it should be. The pen, what you are looking for, is really there, as it should be, even though you don't understand. But, life is completely moving, in dynamism. So, this example is, Okay, one subject, what you are doing occupies whole world. When you sleep, just sleep.

[29:46]

She can't sleep. When you eat, she can't eat. Intellectually, it's really don't understand. Like looking for your pillow at the night. But, you don't understand. What you don't understand is life itself, as the manifestation of total dynamic working. So, you should understand what you don't know exactly, intellectually. What you are doing, what is the life? While you understand what life is, it is not real understanding. Until you don't understand what life is. But, life is where you are working. Steady, peace, harmony. That time is the beginning of understanding of life. So, intellectually you don't understand.

[30:49]

It looks like searching for the pillow at night. But, actually everything is there, exactly. Working in dynamism. It is manifested by means of great many... Open page, page 75. The next two paragraphs will explain the Zenki itself, taking an example.

[32:14]

You should know that within the incalculable diamonds that are in you, there is life and there is death. You must quietly reflect whether your present life and all the diamonds existing with this life share a common life or not. In fact, there can be nothing, not one instant time or a single diamond that doesn't share life in common. For a thing as well as for a mind, there is nothing but sharing life in common. Life is like a man riding a boat. Aboard the boat, he uses a sail.

[33:21]

He takes the tiller, he pulls the boat along. Yet the boat carries him and without the boat, he is not there. By riding in the boat, he makes it a boat. You must concentrate yourself to studying and penetrating this very time. At this time, all is the world of the boat. The heavens, the water, the shore, all become the boat's time. They are not the same as time, which is not the boat. It is for this reason that life is what I make to exist and I is what life makes me. In boarding the boat, one's body and mind and the entire surrounding environment are all the boat's dynamic working. Both the entire earth and all space are the boat's dynamic working.

[34:28]

The I that is living, the life that is I, is just like this. You should know that within the culpable dhammas that are in you, the least life and the least death. Here, Dogen Zenji says, there are culpable dhammas that are in you. Your life is not only yours, but also your life must penetrate all sentient beings. In other words, within you, you should realize there are many culpable dhammas. Many things, birds, trees, grasses, mountains, the sun, the moon, insects, inanimate or animate beings.

[35:39]

Then, at that time, that life is called life. A life seen from your telescope is not real life. Life which has inculpable dhammas that is in you is called real life. So, your life is not yours. Your life is yours and simultaneously, you have to see life which everything possesses. Okay, one by one, anyway, let's go forward. Then, next, Dogen Zenji says, you must quietly reflect whether your present life and all the dhammas existing with this life share a common life or not.

[36:50]

You should realize, you must reflect, you must quietly reflect whether your present life and all the dhammas existing with you share a common life or not. Birds' lives are something different from you? No, it's really the same. If you don't understand, if you think birds' lives are different from your life, you should quietly reflect again and again whether your life and all dhammas existing with your present life share a common life or not. Even though you understand intellectually, it is alright, it is also one of your understanding of Buddhism, but it's not all good enough.

[37:52]

It is not good enough. You should deepen it again and again until it penetrates through, penetrates skin, muscle, bone, marrow. If you understand one aspect of Buddhism, it's not the end of studying Buddhism. You should study continually until it penetrates through body, skin, muscle, bone, marrow. Then, that's why Dogen Zenji says you must quietly reflect. If you don't understand, you should quietly reflect. If you understand it, also you should quietly reflect. Whether your present life and all the dhammas existing with this life share a common life or not.

[38:58]

In fact, there can be nothing, not one instant of time or a single dhamma that doesn't share life in common. Anyway, all things, animate beings or inanimate beings, are exactly within your life, within your present life. If you don't understand, you should continue to think. Reflect upon yourself. In Buddhism, it is called... If you find your present life sharing a common life with all sentient beings, inanimate or inanimate, at that time it is called life. It is called life. The life which you understand is called my life. But it seems to be separate from others.

[40:02]

It's not real life. It's not called life. Life must be that which is linked to everything. So, for things as well as for mind, there is nothing but sharing life in common. Okay, let's go forward more. Life is like a man riding a boat. Aboard the boat he uses a sail, he takes the tiller, he pulls the boat along. Yet the boat carries him and without the boat he is not there. Life is like a man riding a boat.

[41:06]

The universe is like a boat. A big boat. Then you, birds, trees, grasses, the sun, the moon, all are good passengers on this boat. Aboard the boat he uses a sail, he takes the tiller, he pulls the boat along. Okay, you are Buddha. You are Buddha, birds are Buddha, grasses, trees, all are Buddha. It means everything is on a boat which is called Buddha. Which is called total dynamic walking. So all you have to do is to be there. Well, beyond consciousness or unconsciousness, you are right there.

[42:12]

So you are now right in the middle of, right there, right on the boat. So, if so, Buddha takes your life. If so, it's not necessary to make every possible effort to do something? No. So, Dogen Zenji says, Aboard the boat he uses a sail, he takes the tiller, he pulls the boat along. You have to use the tiller, you have to take the tiller and pull the boat along. Why? Yet, the boat carries him, the boat, anyway. Regardless beyond consciousness or unconsciousness, the boat carries you. And without the boat he is not there.

[43:18]

You cannot be in this world. You are already right on the boat, that's why you are alive. Why is it that you have to use the pull and tiller? By riding in the boat, he makes it a boat. He makes it a boat. In order to use the tiller and to pull the boat is to make a boat. To give life, to give life to boat what it is. It is true. So you are Buddha. When you are Buddha, okay, To live in this world day after day is to give life to the Buddha what it is. This is all what you have to do.

[44:26]

You must concentrate yourself to studying and penetrating this very time. If you don't understand, you are Buddha. Continue to study and penetrate carefully. You are Buddha. And using your body, why is it that you use your body, mind, head, eyes, nose? Whatever you do, daily life is to make your life as a Buddha. To give life to Buddha what it is. That's why you have to use your nose, eyes, mouth, head, words, speech, silence. You must concentrate yourself to studying and penetrating this very time.

[45:30]

At this time, all is the world of the boat. At this time, all is the world of the boat. The heavens, the water, the shore, all become the boat's time. And they are not the same as time which is not the boat. It is for this reason that life is what I make to exist and I is what life makes me. Anyway, when you are born in this world, the world is born. When you die, world dies. You should keep in mind. Nothing left. Can you believe that? When you die, just die. Because everything dies. If you understand this, well, when the death comes, you can die in peace, in harmony.

[46:43]

Otherwise, well, it's very hard to make yourself stay. When you are born in this world, world was born. Simultaneously, when you die, world dies. I think, let me go for more. Anyway, tonight, I would like to read end of this. Thank you. Anyway. The life that is I is just like this.

[48:16]

Zen Master Yuan Wu, Ko Chin said, Life is manifestation of the total dynamism. Death is manifestation of the total dynamism. You should qualify and penetrate this utterance in practice. Not in understanding intellectually. Through the practice, you should penetrate this utterance. What you must penetrate is this. Thank you. You should, excuse me. Although the principle of life is manifestation of the total dynamism,

[49:28]

covers all the world and all space without concern of beginnings or endings. Not only does it not hinder any life as manifestation of the total dynamism, it doesn't even hinder death as the manifestation of the total dynamism. Although when death is manifestation of the total dynamism, it covers all the world and all space. Not only does it not impede death as the manifestation of the total dynamism, it doesn't even impede any life as the manifestation of the total dynamism. Here, as you being on the board of life, everything is exactly the same as time which is the board of life.

[50:31]

So your life is everything's life. This life is not personal and particular, but the same as life which everything has that is universal. Universal life. So, there are grasses, trees, land and the earth. All are found within this life, within your life. Otherwise, the life which you understand just through your head, through your own point of view, is not good enough. Everything is born when you are born, and when you die, everything dies. In other words, when you sleep, you just sleep.

[52:05]

It is not impossible for you to envision that you would get up early tomorrow morning. But if this imagination leaves you in bewilderment, it disturbs your sleep. Because of no experience of the real sleep, covering all worlds and all space, filling the universe, there is nothing to compare or to be compared. Just sleep. You just plunge into sleep because sleep is that which emancipates itself. Sleep must emancipate sleep. This sleep is what is called the total dynamic waking.

[53:12]

Or, transparent emancipation. Everything should be so. Lecture must emancipate lecture. Precepts emancipate precepts. In terms of practice, that which emancipates sleep implies to perfect the further going practice of sleep. It means just sleep. In terms of enlightenment or realization, which means original nature of being, prior to germination of any subtle ideal signs, in terms of enlightenment or realization, that which emancipates sleep means that sleep never impedes sleep itself.

[54:15]

And, next morning, I think so, if the sleep is interrupted by tomorrow morning or tomorrow morning Zazen, what? You cannot sleep well. Because that sleep is completely interrupted by tomorrow morning and tomorrow morning Zazen. Or, tomorrow morning, I would like to sleep more or something like that. It's very hard. At that time, that is not sleep. Because that sleep is that which you understand. But sleep itself must be that which emancipates itself. To emancipate sleep itself, sleep is free from tomorrow morning Zazen or tomorrow morning getting up.

[55:25]

Getting up in tomorrow morning. And, even sleep itself. For instance, if you try to sleep, it's very hard to sleep. You experience. So, when you are completely free from sleep, when you really become one with sleep, already you are sleeping. So, sleep as a manifestation of total dynamic working must penetrate sleep itself. Or, free from sleep itself. Morning Zazen, getting up in the morning. Completely free from everything. At that time, sleep is real sleep. Then, concretely speaking, just sleep.

[56:28]

Just sleep. You can sleep. So, that's why Dogen Zenji says here, Life as a manifestation of total dynamic working doesn't impede life itself. I think so. And also, death too. In terms of enlightenment or realization, that which emancipates sleep means that sleep never impedes sleep itself. And, next morning, this sleep is not merely an artificial observation. This sleep is a debate, the manifestation of the total dynamic of sleep. Manifestation of the total dynamism of sleep doesn't impede sleep itself and arising in the early tomorrow morning.

[57:33]

When the time comes to get up in early morning, arising from bed in the morning, emancipate arising from the bed in the morning. Just to get up. Then, at that time, that getting up is completely free from next coming morning Zazen, and breakfast, and work, time, and so forth. And, getting up arising from bed itself too. So, what does that mean? Just get up? Just get up. When the time comes to get up in early morning, arising from bed in the morning, emancipate arising from bed in the morning, and covers all the world and all space.

[58:44]

At that time, sleep, getting up in the morning, is that which covers all the world and all the space. Everything is completely occupied by the sleep, by arising from the bed. At that time, you can really just get up. So, arising from bed in the morning, emancipate arising from bed in the morning, and covers all the world and all space without disturbing the sleep last night and the following morning Zazen. It is called arising from the bed in the morning as the manifestation of total dynamic working. That arising from the bed is really working with the universe.

[59:44]

Through that practice, you can understand your life which is working in dynamism with universe. There is nothing to compare or to be compared with, nothing to disturb or to be disturbed. There is nothing but just to get up. Therefore, life, Dogen Zenjutsu says, therefore, life doesn't impede death, death doesn't impede life. All the world and all space exist equally within life and within death. This doesn't mean, however, that one single world or one single space is totally dynamically worked within life and within death.

[61:03]

Life doesn't impede death, death doesn't impede life. When you are alive in this world, the whole world is alive with you simultaneously. When you die, whole world is in death. Life is not life which is coming after and before death. Death is not something which is coming after life. Life and death are completely same, which is called total dynamic working. Life, do you think life comes from death? Death comes, death comes.

[62:04]

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