Tonight, I would like to talk about in life, the manifestation of the whole works is life. In death, the manifestation of the whole works is death. Another expression is that the total dynamic working is life, and in life is life. The manifestation of the total dynamic of death is death.

[01:00]

Before I explain this one, I think please remind of the first statement by Dogen Zenji in this chapter. I already mentioned the emancipation, or emancipation and actualization. The first sentence says that the great path of the Buddhas in its consummation is passage to freedom is actualization. In other words, when you exploring thoroughly a thing, you will come to reach at the place where emancipation and actualization coexist with each other.

[02:20]

That place is sometimes expressed as a vital working, he says. But anyway, first of all, there must be a place where emancipation and actualization synchronize with each other. In other words, if you explore sadness through and through,

[03:25]

sadness will turn into something which is exchanged by something else. It's not joy, it's not sad, but you don't know what it is. So you feel relief from sadness, then the perfect relief or freedom from sadness, then you can say joy. But that joy is something beyond pleasure or unpleasure.

[04:31]

That is joy. So if you research thoroughly sadness and whatever it is, you will come to reach at a certain place where it changes into something else. How does it change into something else? You don't know. How does sadness change into something else? In other words, how does sadness exchange the place of something else? Is that clear? For instance, I mentioned that place is a kind of a huge freedom, a huge expanse of existence where elephants in India and Japanese monkeys come together and talk and shake hands.

[05:48]

How does the elephant in India reach its hands to the monkey in Japan? It's impossible. But it's possible, it's there. You don't believe it, but this is Buddha's world. How can you talk with sparrows and elephants? How can you speak with mountains? No matter how long you research, there is no technique yet. But actually, mountaineer, rock climber knows what the rock mountain speaks to the mountain climber. How? Because he experienced anyway his body is not rock, not his body separate from a rock. So through actual practice of climbing the rock mountain.

[06:57]

That's why the other day, if you really devote yourself to climb the rock mountains, then you can beyond the time, past, present, future. So all of your mind and your body is exactly focused on right there. Right there is beyond the past, present, future. You can think. Do you understand? Present you can think is already the imagination of the present fabricated by consciousness. In the same as the idea of past and the future. So you believe present you think is exactly present I should depend on. But that present is very shaky because it is just like a hamburger. Do you understand? Hamburger means hamburger meat in between two pieces of bread.

[08:11]

Right in the middle there is a hamburger. Do you understand? That is a present you believe and you always hang on, hanging around. That is your life. Everybody believes that. And then if you talk about something more than present, than the past, than the future. Everyone believes, everyone puts a certain label on you, so called crazy. But that crazy is not crazy because mountain climbers, rock climbers, exactly experience this one. This one is a place where rock climbers and rock climbers be one together anyway. So he can go beyond the past, present, future.

[09:15]

That is where is it? That time beyond the idea of time is where? Right there. We say right there, but right there is already the concept of your time. So that's why right there beyond the time is exactly something dynamic. Something imperious or momentum. Right what exists right in the middle of activity itself. So just climb, just climb. Then you can go beyond time. Then next when you go beyond time, well naturally you forget yourself. If you forget yourself, you are not you, you are rock. Because you can penetrate, you can accept rock exactly and you can penetrate rock exactly.

[10:19]

So you are not you, you are rock. Rock is not rock, rock is you. So no separation there. And then naturally if we say so, maybe no self, yes no self. But no self is not no subjectivity. Subjectivity is always moving there. That subjectivity is called the self who is master of the self in whatever situation he is. So from moment to moment the mountain climbers exactly be present there. Without creating any fear, joy, time, idea of self. Just be there. No slackness, no tensions.

[11:19]

If you are really concerned about tension, mountain climbers die. If you are afraid of slackness, very naturally mountain climbers cannot climb the rock mountains. So exactly those feelings and times and emotions, you just be there. At that time mountain climbers and mountain climbers exactly synchronize with each other. Without any interruptions between. So that is called spiritual communion between mountains and the universe. So mountain is no longer mountain, you can see mountain is whole universe.

[12:24]

In the whole universe there are many beings, not only the mountains, trees, birds, skies, creek, etc. But then through the mountain you are there, you can learn the life of the creek, life of the bird, and also life of the human beings. That's why the adept of mountain climber becomes very compassionate, natural. Very compassionate, kind to the mountains and also people. That is the spirit of adept. Whatever he masters. So that is the place. That place is a little bit difficult to believe through the intellectual sense or in common sense.

[13:26]

But it is there. It is very difficult because we have never experienced. So if you don't know, we try to approach, we try to come close. Closer and closer to that place. This is our practice, this is our responsibility if I say so. It's a responsibility for us. Through what we can know, we can know the life of a piece of paper, life of toilet paper, life of your hair, life of the skin, life of your nose, whatever, cricket or straight. You can learn. Then you can share the compassion with all sentient beings. Then naturally, sometimes you can exchange your place into the butterfly's life.

[14:31]

Then if you go to the wilderness, you can play with the butterfly. Well, most people experience this one. When you are really dead-end, come to the dead-end, what do you do? Most people talk to themselves or sometimes be silent and sometimes talking with the sky. Talking with a star, talking with a bird. Sometimes talking to the church, go to church and talking. But no one knows. But you do it. So that's just talk. Just talk with a butterfly, just talk with a dragonfly.

[15:34]

That is immediately you can exchange your place into a dragonfly's place, life. That's where you live anyway, more or less, even though you don't believe. Because actually you do like that. So that is called zen kigen, in life, the manifestation of the whole works is life. So there is always concurrence of emancipation and actualization. You should remember this point. When you explore something through and through, you can come to the dead-end, so-called terminal station.

[16:39]

That terminal station is not dead, it's alive. So it's end, but it's beginning. Beginning and end, how they can exchange their own place in peace and harmony, we don't know. But this is the dead-end, this is the terminal station. Terminal station is not a place where you can feel all the sadness, despair, no. It's completely different. Total freedom. Because everyone does it like this. Everyone survives by that situation. So whatever kind of emotion, you cannot escape a certain emotion, sadness, anywhere. You have to go through and reach the terminal station, and then something changes. It changes into something.

[17:41]

I don't know what it is. Even though you believe you practice zazen, or you don't practice zazen, when death comes, maybe you will be able to exchange death into something else. Usually death is something scary. But when you come to the dead-end terminal station, probably some opportunity occurs where you can exchange. That is what we call, most people give up anyway. Give up is not good, but most people give up because there is no way to go. But no way in the terminal station, most people are screaming anyway.

[18:45]

You can scream, it's free for you, but no matter how long you scream, no way to escape. So be there, then through and through you be there, then naturally you can exchange your place into something else. That is co-occurrence, or concurrence, or universal place. We say Buddha world. You cannot put a certain label on that place. It is something small, or big, or all-pervasive, you cannot put any label on it.

[19:52]

Because it is something. That is why Dogen Zenji mentioned that place is called the merit of consummation. If you reach the terminal station, there is something wonderful in the terminal station. Something else, something. That is called merit of consummation. Merit of terminal station anyway. Quality of terminal station. Then many things are exchanged very smoothly, and talking and speaking. Beyond race, beyond idea, beyond thought. That's why wherever you may go, whatever situation you may be in, war or peace, and human beings finally always talking about peace.

[20:58]

That real peace comes from where? Not your idea, not your heart, I don't know where. But you cannot stop talking about peace. That's why human beings can survive whatever happens. Somebody, even one seed, anyway can talk about this. This is our effort, human effort. So let's see, let's read next. Do you have a question? Any other question? So far? Well, never mind. Dogen Zenji mentioned, says, life is like when one rides in a boat.

[22:03]

Though in this boat one walks the sail, the rudder, and the pole, the boat carries one, and one is not without the boat. Riding in the boat, one even causes the boat to be a boat. One should meditate on this precise point. In other words, if we are in a boat, which means terminal station, okay? Terminal station. Huge boat, okay? Everyone, everyone there. Beyond like or dislike, we are, including animate or inanimate beings, we are already there. So if you are there, I think in a boat,

[23:09]

all things come to this boat and become the quality of the boat's life. Because in the terminal station, everyone should come to reach at that terminal station, okay? So all sentient beings there. So if I am in that terminal station, whole world is what? Terminal station. Because all sentient beings come to reach at that terminal station, everyone there. So whole world is terminal station. In the whole world, called terminal station, there are many, many million beings there. So finally we call world is boat's life.

[24:14]

Terminal station's world. That's it. So he says, that's why he says, the life is like when one rides in a boat, though in this boat, one works the sail, the rudder, and the pole. The boat carries one, and one is not without the boat. So including I, including me, anyway, everything is boat. So my life is not my life. My life is boat life. Terminal station's life. So that's why I can be one with, anyway, rock. Because rock and I are what? Same beings exist in terminal station. In the terminal station, there is no trace of the idea of Karagiri, or idea of the, you know,

[25:23]

Nancy, or idea of the Bob. There are different beings there, but simultaneously they can pass through themselves to freedom. So that is emancipation. Karagiri, if I say Karagiri, immediately no Karagiri. If I say no Karagiri, immediately Karagiri. So finally, nothing to say. That is called no Karagiri. That's all we do. So all boat life, boat time, boat life. So Karagiri is in the boat. That is boat's Karagiri. That is mentioned here. So one should meditate on this precise point. At this very moment, the boat is the world. So terminal station is the world.

[26:25]

That world is concurrence of the emancipation and actualization. Both coexist, synchronize with each other. So form and emptiness. Emptiness, form. Form is emptiness, always. But not two, okay? Not two. If I say two exchange, you say you immediately think two things. Emptiness and form. No. Simultaneously. That is concurrence, okay? Concurrence. But the word is still tricky. So very naturally, concurrence or consummation must be something you have to experience. You have to taste through activity, emotion. Between object and you. That is ha.

[27:28]

Just climb. Just climb mountains. That's it. That's a unique way to learn, to know, consummation or concurrence. Simultaneity. Anyway, you can realize, you can taste it. So every sky, the boat is the world. The sky, the water and the shore all have become circumstances of the boat. Unlike circumstances which are not the boat. So everything, okay? Everything is the boat's life. For this reason, life is our causing to live. So, you are in the same boat, I am in the same boat.

[28:28]

Simultaneously. Simultaneously, we and you leave no trace of I and you. So, that is called boat life. Exactly. Then, by, according to, conditional circumstances, conditional factors, karagi, coming up, particularly among the people. Everyone is sitting. And then I stand up immediately. By conditional factors. I don't know. Conditional factors means time. Time and space. By time, something happens. That is karagiri, stand up. And then we say, oh, karagiri. And then next, karagiri, sit down. Next, k, stand up. Then we say, okay. At that time, I say, if I stand up, karagiri, karagiri becomes whole world.

[29:38]

So, rock, I mentioned the rock and I becomes one. And between the rock and I, there is some momentum of activities there. Which is going very smoothly in peace and harmony, in and out. Feeding back. Feedback. Always in and out, in and out. That makes your life keep going. Beyond like or dislike. So, finally, if you become, if you feel even slightly joyful from the climbing rock, you cannot stop climbing. So it's going constantly. You know, even though I don't like or I like, beyond dislike or dislike, if I continue, climb the mountain, so-called Zen mark, okay?

[30:46]

And then, finally, everyone put me in sesshin. According to my feeling, my karmic life, I don't like sesshin, or I like sesshin. So always going this way, that way, like a pendulum. But if I keep going, everyone put me right in the middle of sesshin. Making a schedule, Karagi, please, come here. So, naturally, I cannot stop becoming a monk. So, it's going constantly beyond. So, by your help, by my effort, which is important, it doesn't matter. Just going. So, for this reason, life is our causing to live. That's why I have to, anyway, if I stand up, this is my whole life, whole world.

[31:51]

So, Karagi, use pole and control, little boat. It must be, I must be in a boat, boat, and whole world is going, including me, going a certain place. But circumstances is always changing, that's why understanding circumstances, outside of the boat, inside of Karagi, and collecting the information and know how to direct my boat toward right direction. This is using the pole. This is our effort. I cannot take a nap in the boat. Because circumstances changing so much. But in the middle of change, there is a boat, whole universe.

[32:54]

So, it is life causing us to be ourselves. When riding in a boat, the mind and body, object and subject, are all working on the boat. The whole earth and all of space are both working on the boat. We that are life, life that is we, are the same way. Maybe a little difficult for you to taste, your life is simultaneous with the whole world.

[34:05]

This is the crucial point, if you want to explore spiritual life. I introduced the book, Beyond Boredom and Anxiety. He explained about the flow experience I mentioned already. According to collection of lots of data from the people, adept of chess player, adept of musician, adept of mountain climbers, etc. Finally, they all say the same things. This author collected lots of data. It seems to be the same practice, but a little different.

[35:11]

Because he doesn't say, my life is the whole world. He doesn't say, in life, the manifestation of the total dynamic working is life. In other words, my life is simultaneously identical with the whole world. In other words, let's see. Now, I am really concentrating on the talking, now. So I experience wonderful energy momentum in Paris, between I and talking, between I and you. Then, maybe you can experience the same thing.

[36:12]

Finally, I experience no sense of karagi as a speaker, no sense of the listener of you. Then, I become you, you become me. So you listen to exactly, you come into my heart, I come into your heart. So dynamic momentum there of activity. Who created this activity? I don't know. But I can experience this one. So that energy comes from I know, you know, just from total activities. Because that total activity keeps me, keeps you totally in balance. Helping each other, co-exist with each other.

[37:15]

Without any doubt. Then, if you believe this is a Zen, no. It's not Zen, because it is nothing but result of the research of some wonderful experience which occurs between I and you. Under certain circumstances. So I say, I, and that's why the psychologists and the philosophers and the people are very interested in researching and collecting data. And talking with me, what the experiences are. That is that book, you know, so-called Beyond Boredom and Anxiety. I don't mean it is not good, it's pretty good. It helps you very much. But it is a little different from spiritual life because spiritual life is a little bit thick paper.

[38:22]

Not something you can know through the data, collection of the data between you and I, no. But if you want to collect the data, I think you should collect the data, lots of data, millions and millions of data from you and I and also from all sentient beings. Simultaneously. How? This is a very thick life, okay? Not life like a thin piece of paper, so-called between I and you, no. It's very thick because your life, my life is supported by millions and millions of beings.

[39:24]

And they exist in the same and one ground, so-called whole universe. So we are supported. We are helping each other. So we have to know. So how do we know? How do we collect, how do we collect many, many data from I and you and also all sentient beings? That is called, anyway, impermanence. Anyway, you should taste impermanence because continuous change. That change, impermanence, well, through that impermanence, I think you can notice a certain place where Kawagiri and you and all sentient beings come together and work together and coexist.

[40:27]

That is impermanence, constantly changing, dynamic, dynamic imperish. So very naturally, you have to really taste deeply of human beings, human life, including others' life. And that time, my experience between you and I, so-called full experience, becomes truth. It becomes truth. Because your experience is exactly supported by all sentient beings. That's why your life becomes very steadfast. Stable. But only if you know, if you understand your experience between only I and you, that time, that experience is pretty shaky, even though it is supported by lots of data.

[41:37]

If you want to know the data, you can get pretty easily data. But that data is not something you can depend on totally. So, spiritual life is, I think, to collect many, many data from you and I and all sentient beings. How? Only through this particular being, I and you. And then through this particular being, we have to collect many data from others. That is a teaching, depth of existence and depth of human life. This is a teaching of human Buddhism. That's why Buddhism emphasizes you have to taste deeply how fragile human life is, how quickly things are changing.

[42:41]

That is not the pencil, not feeling of the pencil, it is dynamic activities. So that dynamic activity is constantly going as a truth. That's why rock becomes you, naturally. This is Dogen Zen Dimensions here. Now, So, Zen Master Engo Kokugon said, In life, the whole world appears. In death, the whole world appears. So, if I am born in this world, whole world is born with me, simultaneously. If I die, whole world dies. Can you believe? That's terrible, don't you think?

[43:43]

This is not terrible, it is true. If you understand this one, you can really step fast faith. This is a faith. Every Dogen Zen Dimensions, everyday life is, I forgot the exact title. Maybe here. No, I don't. Again. One should thoroughly investigate and understand this saying. So, you have to, even though you don't understand this one, I think you should concentrate, you should explore this message through and through.

[44:44]

If you are born in this world, whole world is born. If you die, whole world dies. At that time, you can have very strong, step fast faith. This is a religious faith. What thorough investigation means is that the principle of in life the whole world appears has nothing to do with beginning and end. If I say I was born, and the whole world is born, you immediately think which comes first.

[45:44]

I come first, and world comes first. That is dualistic. Even though spring comes first, the whole world comes first. Flower blooms, which comes first. This is a dualistic. But in life, the manifestation of the whole world is like means, flower blooms is exactly absolutely identical with spring. Spring is covert. Covert. It doesn't appear on the surface. But just look at the flower, that's it. If karagiri appears, that's it. Then you look at the karagiri, and then through the karagiri you have to see the whole world. Because the whole world doesn't appear in the karagiri.

[46:45]

That's why you are always criticizing a certain person. But you have to see the whole world behind the tiny switch of a TV. How many beings exist behind the tiny switch of a TV? You always handle the tiny switch. That's why you are critical towards the tiny switch, and critical towards the huge mountain Himalaya. In comparison with each other. But behind the tiny switch, the whole world is working together. Or a teacher, you say you always have some questions about a teacher. So a teacher is a human being, but that is a tiny switch anyway you can deal with every day. No excuse. Whatever it is, a tiny switch. If you want to know the whole world, please use that tiny switch. The so-called five calendars, you know.

[47:46]

A temporary teacher. But behind the tiny switch of the teacher, there is a huge world. Many ancestors, many buddhas, practicing the same things and attain enlightenment and help all sentient beings. Why don't you learn all sentient beings and ancestors' buddhas? You cannot ignore. So even though the tiny switch is broken by mistake, by human mistake, don't worry. Don't be disappointed. Still behind the tiny switch, the ancestors' buddhas support it. But we are immediately acting quickly on that mistake. Mistake made by the person. Do you understand? That is really mean. Nasty. So how can you live in peace and harmony? No way. So no beginning and no end.

[48:59]

Anyways, simultaneity. Simultaneity is very tricky. You should investigate through and through, through your practice. That's why Shikantaza is exactly sitting. But you don't satisfy sitting. That's why we try to have some technique. Corn, sweet candy, teaching, admirations, many things. But if you do it, I think you never have a chance to understand real meaning of simultaneity. In other words, Karagiri is whole world. You don't know. You never know. So even though you don't satisfy just sitting, that is a great opportunity for you.

[50:02]

To learn this simultaneity of emancipation and actualization. So sooner or later, you will understand it. Then, maybe when you die, whole world dies. That's it. When you come, everything comes. When he comes to San Francisco, all Japan and the whole universe, Koreas, come here. Can you believe? You should believe it. You should believe it. Though it is the whole earth and all space, not only does it not block the appearance of the whole world in life, it doesn't block the appearance of the whole world in death either.

[51:05]

So when you can really take care of flowers blooming right now, well, spring never interrupts flowers. Flowers never interrupt spring. Spring and flowers come together, exchange peacefully their own places, and shaking hands, speak in peace, something. That is total picture of the spring by which you are very impressed. That is called concurrence of spring and flowers. How? We don't know. But it's there. It is true reality. So, life same applies to life and death. Life and death, that is a temporal name we can put.

[52:08]

Strictly speaking, life is whole world. Death is whole world. If so, when life comes, all I can do is to take care of life. Then life never interrupts life of yours and never interrupts death. So death is exactly like life is death. It's easy to say in a word with my mouth, but it's not so easy. That is your responsibility, okay? How do we taste it? It's a practice, your practice. Even though it is difficult to understand, but ancestors, Buddhas continue to tell you, otherwise we pretty easily forget it. And going into the different directions.

[53:13]

That's why constantly, anyway, ancestors tell us, even though you don't understand it. So it doesn't block the appearance of the whole world in death either. When the whole world appears in death, though it is the whole earth and all space, not only does it not block the appearance of the whole world in death, it doesn't block the appearance of the whole world in life either. For this reason, life doesn't obstruct death. Death doesn't obstruct life. So life and death is nothing but total manifestation of concurrence, of emancipation and actualization. That's it. Then when you see life, when you see the concurrence of emancipation and actualization in the form of life,

[54:29]

it is called life. When the total dynamic working is found in the form of death, it is temporarily what is called death. But actually, where is life and death? Life and death is exactly in the whole world. Same function. The whole earth and all space are in life and in death too. So that's why the whole earth and the whole space are temporarily, we say, life and death. But strictly speaking, life and death are exactly the whole earth and space. That's why people say, when you die, where are you heading for?

[55:33]

Well, you become just ashes. That's it. Ashes means you return to earth, mother earth. We say so, but where is the mother earth? However, it is not fulfilling the potential of one whole earth and one whole space in life and fulfilling their potential in death. The whole earth and all space are in life and in death too. However, it is not fulfilling the potential of one whole earth and one whole space in life. At that time, we believe life is the whole world.

[56:42]

Then we believe life comes from the whole world. The whole world comes to life. Always we think so. In other words, if I say the whole world, then that is a huge whole. Then I want to stuff up this whole with something called life. If you see life, life has a lot of wholes. Then we want to do something perfect. So with the whole world, we try to fix it up. This is not. So the whole earth and life is simultaneously one. There is no gap between. Even a tiny hole there, it is a cold breath that comes in.

[57:45]

So nothing to fulfill stuff up. It is called simultaneity or concurrence or synchronicity. Therefore, in life, though they are not one, they are not different. Though they are not different, they are not identical. Though they are not identical, they are not multiple. So the working concurrence is a certain place where two things come together. All sentient beings come together in peace and harmony, talking and walking hand in hand. So that is not something that you can put a name on it.

[58:49]

So nothing. It's not small, it's not big. Completely dynamic, something dynamic working. So that's why it says, completely beyond your speculation. They are not identical, they are not multiple. Therefore, in life, they are immediate phenomena of the appearance of the whole world. That's why everything exists in peace and harmony at that place called concurrence of emancipation and actualization. So the whole world is completely pure. We call pure implicit. Very pure. Very pure. Undefiled. Undefiled.

[59:50]

Nothing to contaminate it. So that's why everything can be there in peace and harmony. If there is something, you can put a name on it. Yes or no or between. It is already contaminated. So nothing to contaminate it. Therefore, in life, there is immediate phenomena of the experience of the whole world. And in death, too, there is immediate phenomena of the appearance of the whole world. That's why death is what? It's very undefiled. It's very pure. No one touches it. All you can do is, you are merging with it. That's all we can do. You are merging with death means you are death. You become death. You have to become death.

[60:52]

Death becomes you. Then, death is not death. Death is nothing but manifestation of all works. In other words, energy. Vital impetus. Vital momentum. So, finally, people go smoothly. Their master says, please go ahead. There is also the manifestation of the whole works in what is neither life nor death. So, finally, what is called concurrence of emancipation of actualization. It is not something in life. It is not death. It is totally energy.

[61:54]

Nothing but the energy. Nothing but the pivotal or vital momentum impetus. In the manifestation of the whole works, there is life and there is death. Then, life is exactly like this. So, you have to find the life in the manifestation of the whole works. So, life is not life you believe. Death is not death you believe. Death must be found in the manifestation of the whole works, which is very pure, very clear and undefiled. So, all you can do is just be in the boat of death and life. When the spring comes, you are in the boat of the spring. Simultaneously, it is the whole manifestation of the whole works, which is pure, undefiled.

[63:01]

So, in the manifestation of the whole works, there is life and there is death. Therefore, the whole works of life and death must be like a man bending and straightening his arm. Do you understand? That's it. Who is bending and stretching my arm? I say I. My nerve. That is my understanding. Beyond this one, my arm is always moving. That's it. Before I think it. From where my nerve comes? What makes it possible for my nerve to order my arm to move? I don't know. So, my cells, my other nerves and brains are functioning before I poke my head into it.

[64:05]

So, that's why, what is life? What is death? It is just like a bending arm and a straightening arm. That's it. So, it's very simple. Very simple. Simple activities. Therefore, the whole works of life and death must be like a man bending and straightening his arm. Herein, there are so many spiritual powers and lights which are manifest. That is called, sometimes we say, light. Powers. Powers and lights are not something like coming from the golden Buddha statue. It's not. It's not mysterious. When you become very simple, your life becomes very simple and death becomes very simple. At that time, life has a power.

[65:09]

It's really. So, death more educates person. Life educates person. You are impressed by person. You are enlightened by life, by death. That's why death is powerful and life is powerful. Your presence is powerful. Herein. Herein, there are so many spiritual powers and lights which are manifest at the moment of manifestation because it is completely activated by manifestation. One sees and understands that there is no manifestation before manifestation. No manifestation before manifestation. Before manifestation means I manifest my karagiri.

[66:14]

At that time, already you have a preconception of the manifestation. Karagiri manifests. But before you say karagiri manifests, there is exactly dynamic manifestation. That is called no manifestation. So, no manifestation before manifestation, you believe. So, death is no manifestation before you see the manifestation of death. That death is called no death. No life. However, prior to the manifestation is a previous manifestation of the whole works. That is, spring comes and flower blooms. So, flower comes later.

[67:15]

Spring comes first. Then flower doesn't appear in the spring. That means simultaneously you separate it. But there is no separation. That's why you said always there is a whole works there. So called concurrence or simultaneity. A certain place where spring and flowers come together and simultaneously working together. That is called peace and harmony. And Buddha, he said, if you taste it, that is called faith. Although there is a previous manifestation of the whole works, it does not block the present manifestation of the whole works. For this reason, such a vision and understanding vigorously appears.

[68:18]

So, it doesn't block the present manifestation of the whole works. So, in the whole works, in the terminal station, as a whole works, I think there is always a certain form coming up. Again, spring and flowers. Because everything is working. Activity is something produced. Activity produces something constantly. Because activity is going based on time and season and causation. So, naturally. Created by conditional factors. All conditional factors come together working. That is action.

[69:18]

Motion, we say. That motion is based on time and season and causation. That is energy. Simultaneously from the activity, from the motion, it produces something. That is a form. So, very naturally, karagiri appears, trees appear. Life appears, death appears. Sickness appears, constantly appears, disappears. Basically, whole energy is constantly going. So, where is death going? Death going to total dynamic working. Where is life going to? Life going to total dynamic working. How do we know? That is what we call samadhi. Just sit down.

[70:21]

Okay. Thank you. Hi. Hi. Do you think that we all have an unconscious understanding of what you are saying? Unconscious? Do you have an understanding that... What do you think? Okay. You mean the unconscious understanding? Yeah, of these facts that you are talking about. Yeah. That is why I am talking.

[71:45]

Not my talking in any way penetrates and goes through your each pore. Even though you don't understand it. I believe it. That's why I continue to talk. That is an unconscious understanding. Unconscious advertisement. Even though you sleep right in the middle of talking, that's fine. Please, sit down here. Your pore listens to me. That is really compassionate. One of the students in my office said, That's wonderful. He said, every time he sleeps. That really interrupted me.

[72:56]

But it's pretty good. You? You said, when you are born, the whole universe is born. And when you die, the whole universe dies. That seems to me like a basic fact of physics. Like a basic public fact. Physical physics. And so, what I don't understand is, where is faith coming from? Faith, I think that's why, not from physics. That understanding must be backed by individual taste of the depth of existence. Based on the Buddhist teaching, so-called impermanence. And, life is suffering, life is unsatisfactoriness, something like that.

[74:02]

Those, you can, through your individual life, you have to go deeply into life. Constantly knowing. So, go deeply. And then, finally you can walk, you know, you can walk on the ocean, with your feet touching the bottom, and swimming the surface of the ocean. That is faith. But if you try to understand what I taught, in terms of physics, very naturally you have to collect data. And your head becomes big. But that is wonderful. You can come three cross, three cross, to the Zen's teaching. But, when you come too close, then you don't know what to do.

[75:03]

Okay? So, because you don't know what to do means, well, that is a limitation of human knowledge. Human knowledge lets you go pretty near to the center. Near to the center. But not exactly center itself. So then that moment, when you don't know, when I don't know, that moment when I don't know anymore, that's more like a mature not-knowing. Total maturity is completely not-knowing. But within the not-knowing, everything is clear. You can see. You can see everything clear. So you can know everything. Very clear. Okay? Mysterious, if you try to explain something,

[76:08]

the deepening depth of human life, we call mysticism. Mystical. Yes, it is mystical. But, if you really touch and understand that, and taste it, through your human life, that time, it is mystical, but it's not mystical. Because it exists. Exactly. For instance, you use all this karma. Okay? Karma is what? Can you research karma? Yes, you can research karma. But you have to trace back to the millions, billions of years ago. And then collect the data. Then can you believe that is the meaning of karma? No way. Still karma. Finally, karma becomes brought. Then finally, you are skeptical to yourself. What are you doing?

[77:09]

Why do you collect those data from the billions, billions of years past? In order to know the meaning of karma. Completely nothing. But, strictly speaking, if you really know karma, through this body and mind, still karma is mystical, but it exactly exists. I can clearly see, very clearly, without no mysticism. So I can believe it. But that's why, with not knowing, there is exactly you can know. You can know clearly what you can know, what you cannot know. This is faith. An Indian and a white man in the old days were arguing about who knows the most.

[78:21]

And the white man drew a small circle in the ground and he said, this is what the Indian knows. And then he drew a bigger circle around that. And he said, this is what the white man knows. And the Indian took a stick and ran around the whole field and said, that's what nobody knows. No matter how big you would make that second circle, the bigger you make it, the more it would be unknown outside. And that's where you would have faith, at the borderline. Thank you. We can express the whole world like a circle. That's why Zen teachers always draw the circle. But that circle, this is called the truth, the expression of the truth. Yes it is, but it's not the truth.

[79:24]

You have to know completely, no frame of the circle. Then, no one knows what it is. So, mystical. But it is true. It's exactly known. Subjective. Subjective. Subjective means, I mean... No self is not completely destroyed subjectivity, you know. True self, I mean the true self, is true subjectivity.

[80:26]

Well, usually I say subjectivity, at that time I can know, I can know this subjectivity. But that is pre-limited. Understood by my education and understanding, my consciousness. But this is, that subjectivity has a lot of preconceptions and ideas and etc. So very naturally that subjectivity is not big subjectivity. So, what I said, subjectivity which is always there in whatever situation you may be. That subjectivity is big scale of the self. So when you do Zazen, you feel the disappear yourself, you know. You feel that you disappear. If you really concentrate and you feel the body light, very light, and going up.

[81:37]

Just like you feel your body like a seed of dandelion. When the breeze comes, your body is going somewhere. Oh, where am I? What am I talking about? Subjectivity. Yeah, I know. Sorry. Maybe tomorrow I can know. Roshan, you said earlier that all buttons, you were talking about the button. Button? The button. Oh, tiny switch. Any activity.

[82:42]

Everything is supported by ancestors and buddhas. All activities. That's why you have to take care of the activity. If a particular activity is supported by something, or there is something which is not supported by ancestors and buddhas. I think it's not necessary to be careful to your activities. Because pretty easily you can say, this is good, this is bad. You can pick up good, you know. But if the activity is supported by ancestors and buddhas, it's not something that you can pick up good or bad. All are supported by ancestors and buddhas, so-called universe.

[83:47]

That's why you have to maintain this spirit. In where? Each activity. So you have to be careful to deal with each activity. The other day, someone asked me, when you make a robe, pick up dirty clothes thrown by the people, and cut off one part of the clothes, and take out the good part. But it is not the main purpose of making a robe. The main purpose of making a robe is how to maintain life of buddhas, life of material. Life of material is completely supported by the whole universe. That's why a certain cloth is thrown by the people, it's really wasted.

[84:58]

So monks pick it up, and then still there is a good part. If you find a good part, let's take it and make a robe. So basically, all activities are supported. I said to one of the students in Minneapolis, So, whatever I do, it's all right. So is it all right to become a punk lover? You see, if you want, and then you are put in the jail, but still supported anyway. In your whole life, if you want, you can do it. But it's pretty uncomfortable anyway. Pretty uncomfortable, pretty inconvenient for human life,

[86:02]

because it's pretty isolated. You have to take a rest for a long time in a certain place, so-called jail. If you want to take a rest, you have to take a rest comfortably in the universe. That's better. Do you think so? So a criminal is not a bad guy anyway. We try to take care of a criminal person as a buddha, so let's take them a rest for a while in a certain place. So more or less, we are criminals. So we are, which are buddhas and ancestors, let you rest in Zazen. Even though you don't like it. That is buddha's compassion.

[87:04]

Thank you.

[87:04]

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