Zenki, this is title of Shobo Genzo, title of chapter of Shobo Genzo, Zenki means total dynamic working, total dynamic working, the total dynamic working is not merely to do something in dynamic motion, for instance according to existentialism,

[01:02]

do you know that, existentialism, according to the principle of existentialism, it is very important to take best care of present, present, so in order to take best care of the present, according to the existentialism, you have to do your best, you have to do your best, according to the total dynamic working, yes, you have to do your best, don't worry, be happy, do your best, that's all, but there is something different between the two,

[02:13]

do your best, day after day, this is, this indicates very dynamic activity in life, on the other hand, within this dynamic activity in life, there is very static contemplation, seeing into the depth of human life, very static, very sharp insight into human, so I mention very often, Buddhism is not

[03:24]

to believe in a certain, the conception concerning with the absolute, the study of Buddhism is to study human himself in the beginning and in the end, return to the study of human himself, that's all, from this point through and through, from the beginning to end, you need very sharp insight into a human, but there are many principles of way to see into the human, according to western way of thinking, philosophically and psychologically,

[04:28]

but if you see into a man, if you see a man according to many kinds of principles, existentialism, Freud, food, eating, Confucianism, Christianity, that's all right, if you want to see man, but I think you will be frequently upset, ok, at last you don't understand what human is, so at last you have to see

[05:47]

a man according to the Buddha's teaching, this is very important, ok, through and through, you have to see a man according to Buddha's teaching, at that time you will understand what human, what human, I don't mean, I don't mean I refuse to accept the rest of principle, western way of understanding, that's all right, but please be careful, ok, if you want to see a man according to western way of understanding, ok, I accept, then please, after that, see a man again according to Buddha's teaching, ok,

[06:53]

I ask you, please, even just before, five minutes before you die, ok, that's all right, please, see what man is like according to Buddha's teaching, this is very good, this is very good. Of course, in the total dynamic working, you have to do your best, and also you need continually to see the depth of human being, what human is like, according to Buddha's teaching, that's why it is called practice, ok, according to existentialism or according to philosophy,

[08:11]

you can see the man very deeply, but they don't request practice, ok, they don't request, they don't ask you to practice, but why is it we need practice, ok, please, consider again and again, why is it we need practice, because to free from man, free from man is not to understand man, according to verbal explanation, philosophically or psychologically, ok, free from man, to be free from man is to be free from you, ok,

[09:17]

who is alive right now, right here, ok, you must be free, you are free, ok, you are free, but it's not so easy, that's why Buddhas and Patriarchs have practiced so far, again and again, throwing away selfishness, throwing away selfishness, throwing away selfishness, again and again, ok, and then you fall down and stand up, fall down and stand up, fall down and stand up, that's how, ok, this is man, ok, but you don't know that, you don't know this situation of human, ok, so, the word Jhana, you call it Zen in Japanese, Zen Buddhism, or Zen,

[10:45]

Zen is translated Jhana, as Jhana in Sanskrit, Jhana means Joryo in Japanese, Joryo, Jyo is very static, ok, static, this static is, in other words, not static being, means, spinning top, when the top is spinning, completely on the floor, spinning, top is stops, ok, top stops, but it doesn't stop, it's spinning, but it stops, this is static, ok, Jyo, tranquility, and Ryo is contemplation, contemplation,

[12:00]

so, to see, as mentioned before, to see into, depth of human, ok, depth of human, what man is like, how Shakyamuni Buddha teaches us about man, ok, this practice is, this is called practice, ok, this is called practice, if you understand, if you see, more and more deeply, what man is like, you cannot help, you cannot help getting rid of practice, you cannot, I'm sorry, you cannot help practicing, ok, sorry, in other words, you cannot get rid of practice, so, dynamic, the total dynamic working, has very subtle connotations,

[13:20]

briefly speaking, it is synonymous with the meaning of middle path, or middle path, mentioned by Nagyara Juna, middle path, little by little, I would like to explain, about this, about the meaning of this title, explaining one statement, one paragraph to another paragraph, in the culmination of its quest, the great way of all Buddhas is emancipation and realization,

[14:32]

the Dogen is always to explain the essence, what he wants to tell, in this chapter, he shows first, in the first sentence, if you understand the first sentence, you understand all, so, in the culminating nation, in the culmination of its quest, the great way of all Buddhas is emancipation and realization, well, it's a pretty big problem, in the culmination of its quest, I don't know whether that translation is right or wrong, anyway, I will explain,

[15:33]

in original text, it says, in the culmination of its quest, terminating abide, abode, not abide, terminating abode, in which Buddha's way reaches, do you understand? terminating abode, in which Buddha's way reaches, so, in this text, this translation says, in the culmination of its quest, this is the great way of all Buddhas,

[16:49]

it means, one essence of water, one essence of water, one essence of water must be shared with not only Katagiri, but also all of you, even a cat, even a dog, even a grass, so, terminating abode, in which Buddha's way reaches, is one essence of water, which is shared with all sentient beings, which is shared,

[18:00]

within this one essence of water, all sentient beings, it is the absolute place in which all sentient beings exist, in peace, in harmony, this is terminating abode, which in which Buddhism reaches, Buddha's way reaches, or you reach, each of us reach, this is main purpose of human life, so, its request is as follows, emancipation and realization, emancipation and realization, the original text says, to datsu and genjo, to is transparent,

[19:17]

and datsu means emancipation, this text says just emancipation, but according to original text, transparent emancipation, it is very different between the two, emancipation or transparent emancipation, when you say emancipation, it indicates that there is something left behind the conception of emancipation, if you say emancipation, you have to emancipate emancipation, it means emancipation must be transparent, no color, like a grass,

[20:21]

when I say katagi, what? katagi, who I am? this is too late, because there is something great behind me, katagi, yes, that's all, katagi, yes, but, everybody says so, do you understand? yes, I understand, but, yes, I understand, yes, I understand what you said, but, I don't, it is not transparent, transparent emancipation, so, in original text, emancipation, Buddha's way, request, transparent emancipation and realization,

[21:34]

realization means actual occurrence, actual occurrence of practice self, or actual occurrence of existence itself, do you understand? actual occurrence of existence itself, or actual occurrence of man himself, this is genjo, gen is present, jo is to become, present becoming, they try translating, actual occurrence of existence itself, so Buddha's way, request transparent emancipation and actual occurrence of existence itself,

[22:38]

this is total dynamic motion, ok, that's big koan, big koan, not only for whole your life, life after life, you have to think, contemplate this koan, as mentioned before, the dynamic, total dynamic working is equated to the middle path, this is mentioned by Gyara Juna, today, I read some translation of Gyara Juna's works,

[23:56]

explaining the middle path, the translator says, this understanding is emptiness, no, is middle path, the originating dependent tree is emptiness, this understanding is middle path, but, there is some question, because this translation is not complete, according to original text,

[25:13]

but I don't want to explain here now, but anyway, what I want to tell you now, is that in terms of phenomenon, a dependent origination refers to affirm, the phenomenon based on dependent origination, ok, in other words, in order to affirm the reality of human life,

[26:20]

it means to affirm the reality of human life based on the truth of dependent origination, ok, dependent origination, to affirm the reality of human life based on dependent origination indicates to deny the conception of substantial nature of being, ok, in other words, nothing has the substantial nature of being, ok, because everything is produced moment after moment by dependent origination,

[27:30]

ok, and then, you understand this point, if you understand this point as a next step, you have to take one more step forward, ok, don't stay there, on the chair, so called understanding of the truth, you have to take one more step forward, means, as a next step, you have to deny your understanding, ok, to deny your understanding of the truth or reality of human being based on dependent origination,

[28:42]

means to lead you to return, to return to reality itself, ok, in other words, it makes you pay attention to relative concern, instead of researching verbal explanation, ok, if you understand through the book, through the words, unconsciously, I'm sorry, a man is have to attach, completely attach, then, at last, you are at loss, at loss what to do, and upset, and then, at last, you have to go to the mental hospital,

[29:44]

this is pretty usual situation, don't you think so? My job has been pretty busy because not only to give lectures, to give lectures is very easy for me, not easy, not easy, in a sense, pretty hard, hard job, because I have never satisfied from my lecture, and also to take care of many people, to see the many people are sometimes a little bit funny, funny man, in the beginning, I was very honest, too honest to take care of people,

[30:54]

whoever they are, they were crazy man or normal man, because I felt I had big responsibility for helping the people, so I went to everywhere according to the people's request, but I realized there were lots of confusion, I don't want to explain what kind of confusion I have experienced, because you are surprised, so when I, before I would die, maybe I would explain, or I would carry it to the other shore, I think it's better without explaining before you.

[32:01]

All right, I forgot, where I am, where I am, I forgot, where I am, where I am, I forgot the subject I am talking about, I forgot the subject I am talking about, Oh, yeah, Yes,

[33:29]

Yes, unfortunately, men have to pre-enjoy staying in the quicksand, and actually you don't like, but on the other hand, you like it, because if you understand something from the book, from your understanding, you are completely excited, wow, I understand, that is already something funny, then at that time, you need some practice,

[34:36]

you need the practice to make your head cool, to make your head cool, to make your head cool is to return to phenomena, reality, based on dependent origination, you should keep in mind, our life is based on dependent origination, our life is produced by the dependent origination, for instance, the more you practice hard, the more you realize there is very strong weak point, see, very strong weak point,

[35:41]

but on the other hand, you practice very hard, which means you are very strong point, you have strong point, but immediately you realize you have, there is a very strong weak point, simultaneously, simultaneously, so your life is produced by dependent origination, so-called weak point and strong point, simultaneously, simultaneously, but you say, oh, I find, I realize weak point, okay, next, hey, come on, strong point, why don't you come here, and then you try to tell the weak point,

[36:46]

why don't you go away, and say, oh, come on, but this is usual, but that way of life is that you don't understand your life, based on dependent origination, weak point and strong point exist simultaneously, for instance, flowers blooms, and spring comes, flower blooms, flower says, I blooms, I have blooms, next, spring, hey, come on,

[37:48]

do you think so? and spring says, I have been here, okay, then next, hey, come on, flower, come on, why don't you bloom, let your flower blooms, I don't think so, okay, flower, blooming flowers and spring exist simultaneously, okay, that's why Dogen says, if the time and occasion comes, the buddha nature manifests itself, but Dogen, according to the Dogen's understanding, he says, times and occasion does come, okay, does come, buddha nature manifests itself,

[38:51]

the buddha nature, you said, yes, I have a chance to sit, then, let's try to sit, you always think like that, my brother says, why don't you sit five minutes a day, even five minutes a day, before you go to bed, he said, I don't have enough time, I'm busy, I'm busy means no time, okay, for him, he needs time, okay, first, and then, time says, hey, come on, Zazen, come on, Zazen, if you follow your life in that way, wow,

[39:54]

I think sometimes we enjoy, you will enjoy, but sometimes you are upset, okay, okay, because life is not simple, life is not simple means, time and times, okay, weak point or strong point is not something which has, which has substantial being, nature of its own, okay, if you think so, you realize the weak point, and then next, hey, why don't you go, go away, and next, hey, come on, strong point, that you will do, but weak point and strong point are both time, okay,

[40:56]

time, time, time means right now, weak point is time, okay, strong point is time too, blooming flower is time, spring is time, time exists simultaneously, so to sit, when you sit, it is time, okay, it is time, it is time when you sit, and also it is time when your buddha nature manifests itself, okay, buddha nature, manifestation of buddha nature and the chance to sit exist simultaneously, okay, weak point and strong point

[41:59]

exist simultaneously, if so, if so, even though you don't understand the philosophical discipline of buddhism, that's all right, even though you don't understand your life, please keep in mind that you tell to yourself life is produced by dependent origination, okay, dependent origination, I find weak point, wow, weak point, wow, it means weak point indicates I have a strong point, wow, that's nice, okay, don't worry about it, so you should be grateful

[43:04]

to the weak point, but usually you try to attach to the one-sided, attach to a rope-sided weight, so-called weak point, the moment when you realize, it means your understanding is based on just verbal explanation, okay, verbal explanation, so don't touch the weak point, don't touch strong point, okay, then pay attention to reality, relative concern, return to relative concern in reality,

[44:05]

based on dependent origination, then it's very complicated, okay, it's very complicated, that's why you be careful to deal with reality, your life, that's why bodhisattva practices very careful, very careful, when you return to relative concern in reality, just for a while you will be confused, upset, what shall I do, okay, that's pretty good,

[45:07]

that's pretty good, and then you just continue to plunge into relative concern in reality again and again, okay, thinking carefully life based on dependent origination, then moment after moment, what to do, okay, what to do, what to do, what to do, okay, the continuation, life is continuation of question, okay, question, what, so then,

[46:08]

what, I attain enlightenment, what, I have big delusion, what, you can't, you don't know what, you can't get, you cannot get anything definitely in your hand, okay, always there is something foggy, okay, around your life, foggy, pretty foggy, pretty foggy, in the realm of foggy life, in the realm of foggy life, in the realm of foggy trip, how can you live, okay, how can you live, but most of people are agitated by the foggy life, foggy trip, okay,

[47:10]

that's a big mistake, okay, you should know of foggy trip, okay, foggy life, foggy life is very natural, okay, very natural, but there is something, which exists definitely, it is called Buddha world, Buddha world, in other words, what you can, what, what you can do is, to manifest yourself, to manifest existence itself, okay, to manifest yourself, at, at the now and here, that is all, what you, what you have to do, that's all, nothing there, nothing more, but even this way is pretty foggy,

[48:15]

because head tries to chase after, what, but what you can is, just to manifest yourself, this is total dynamic working, okay, pretty big, pretty big, in other words, the other day I mentioned, first, please believe, the truth, that all beings are Buddha, okay, your life is, your life exists in the realm of, total dynamic working, okay, first, you,

[49:17]

plunge into and live it, and live it, okay, the life is continuation of plunge into this, and live in this, moment after moment, without touching, okay, without touching, Hogan Zen Master, tried to trip, to see Zen Master in China, when he was, I think, young, he took trip, with his friends, it was winter,

[50:22]

one night, snow fall, fell, heavy snow, fell, he couldn't walk anymore, any further, then, suddenly, he found, the Zen temple, small Zen temple, and he went there, and asked to stay overnight, there was, famous Zen Master named Jizo, in this temple, he was willing to invite, them, to the temple,

[51:28]

and stayed, making fire, and serving the meals, these, young monks, are kept warm, by the firewood, then, Jizo Zen Master, came up to them and says, where are you going, where are you heading for? the Hogan Zen Master says, well, I'm going south, and I'm taking a travel, to see, to visit the temple, to see the Zen Master, and Jizo Zen Master says, what for?

[52:34]

but at that time, Hogan felt, hey, noisy man, in his mind, hey, noisy man, shut up, so Hogan said, I don't know, he said, I don't know, that is, I don't know, that expression, indicates that, he didn't pay respect, to this Zen Master named Jizo, because, the Jizo was, pre-old man, not, not looks like a Zen Master, pre, he looked like a farmer, looks like a farmer, so he didn't believe,

[53:40]

how great, Jizo Zen Master, Jizo is, Jizo was Zen Master, he didn't, so he felt, hey, noisy man, whatever I do, it is not matter of your question, it is not matter of your business, shut up, that's why he said, I don't know, but Zen Master is, that Zen Master was very kind man, for educating the people, nevertheless, this Jizo Zen Master, didn't give up, to let them go, then he said,

[54:44]

you don't know, that's good, that's good, but at that time, Hogen didn't understand, according to, Shoryo Roku, mentioned by, Wanchi Zen Master, which is pretty similar with, Brookleaf Record, I think, I hope, I hope I will, I would like to explain this, explain,

[55:46]

I would like to use this text book, if I have a chance, to give a lecture to you, this fall, or next year, or after my death, according to this, book, Wanchi Zen Master says, Hogen attained enlightenment at that time, I don't know, also Dharma, Bodhidharma, said also, I don't know, but if I say, I don't know, that statement doesn't have, doesn't make sense, it's really I don't know, so I don't want to imitate,

[56:53]

Hogen Zen Master, I would like to explain, as much as possible, please believe, when I say I don't know, it is really I don't know, I don't know is very important, when I ask you, whatever, about the subject, or whatever, questioning who you are, some children says to me, ask to me, Silas, the daughter, Silas daughter says, you know who you are, and she said, you are Karagiri Hiroshi,

[57:57]

she asked me, and she answered, to this question, I'm very fine, they ask you who you are, what is your life, are you happy, or are you unhappy, you say, yes, I'm unhappy, do you think so, and then after Sesshin, you are very happy, wow, Sesshin, let's go to the dance, it's not unhappy, so if you, what is unhappy, what is happy,

[59:00]

what is sadden, what is my white hair, what is my nose, sometimes what is my face, sometimes I look at my face, wow, how old are you, I used to be pretty young, but now, I'm not so young, it means I am marching to the grave,

[59:42]

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