Nowness as a whole unit. So nothing else. Nowness. Nowness is completely independent from previous nowness and the following nowness. This is nowness. At that time it seems to attach to the idea of discontinuity. But not. But not. Okay? If you think this nowness is something which exists, a solid object, you think this nowness is independent from previous nowness, from following nowness. But actually this nowness doesn't exist as a solid object. Okay? You should keep in mind that. Very important.

[01:01]

Now religiously. For instance, according to the physics, you can explain. For instance, according to the way you research this part, according to the physics, you can research again and again what is the component factor of this. Then you say that is atom. Okay? It's atom. But scientists still don't satisfy themselves. So they continue to search and then at last they find subatom. Okay? Subatoms. So an atom consists of lots of subatoms. Okay?

[02:03]

Then what are subatoms? Subatoms doesn't exist as solid objects. No. According to physicists' point of view, they said subatoms can exist. Can exist only as tendency to exist. Tendency to exist. That's interesting. Okay? Tendency. It doesn't have. They don't have solid form. Solid object. They exist. They can be there, now and here, as tendency to exist. Tendency is to exist. That's interesting. If so, how can this atom be possible to exist? Because subatoms are component factor. What is called subatoms doesn't exist as a solid form. Solid object.

[03:14]

How can these atoms be possible to exist? This is point. Okay? Very interesting point. Then physicists say tendency to exist means possibility. Possibility of interconnection. That's interesting. Possibility of interconnection or interfusion, interplay, whatever you say. Interdependence. Possibility of interdependence. And then at that time, atom can be possible to exist as atom without existing as a solid object. So, this nowness too. Your nose, your eyes, your ears, your mouth, your body, mind, whatever, time, previous time, previous nowness, present nowness, or following nowness are all just tendencies to exist.

[04:32]

No form. Okay? That's why in Hanyu Paramita Sutra says no eyes, no nose, no ears, no mouth, no head, no mind, no body. But it's there. How? Tendencies to exist. Tendencies to exist. Nothing to get in your hand. But exist. What makes it possible for them to exist? That is possibility. Possibility of interconnections, interfusions, interplay. So, if you think this nowness, the first point is you shouldn't think this nowness doesn't exist as a solid object. No form. Then the second, it exists. How? It exists as a possibility of interfusion, interconnection.

[05:43]

So, it means how does it connect, interconnect with everything. So, it has to manifest. It has manifested itself. It must be free from nowness. Nowness must be free from nowness. At that time, like this, in all directions, it works like this. You can explain according to physics. It is true. So, subatoms exist. Subatom. But subatom, how does it exist? Like this. That's why eternal possibility. In a sense, eternal possibility of interfusion, interdependence. This is nowness. If so, nowness is not a period of time, which is small, which is huge. No. And then this nowness is universe. Connecting. Interconnecting.

[06:54]

Interconnecting. It is called Zenki. Dogen Zenji tried to explain this dynamic activity is called Zenki. Well, Dogen Zenji didn't try to research what component factor of this nowness. No. If Dogen Zenji is a scientist, physicist, maybe he tried to find what component factor of this nowness is. But he didn't. Instead of that, religiously, Dogen Zenji sees immense inside. He understands immense inside of simultaneously seeing whole universe. Whole universe. So, in a sense, that's why Dogen Zenji is very religious man and simultaneously he is very scientist. Yes, it is true. Very physicist. Great physicist.

[08:08]

Modern physicist now understand Dogen's understanding. So, Dogen Zenji says it is dynamic. Total dynamic working. Total dynamic working. And then, Dogen Zenji says here, no existence. Birth itself is, no, excuse me, for this reason, excuse me, being one stage of total time. One stage of total time. In Genjo Koan, the firewood is at the dharma stage. Dharma stage of firewood means this is firewood. The firewood is not merely firewood. Firewood exists how? At the dharma stage. Being at the dharma stage of firewood, it means possibility. Possibility of interconnection, interfusion. It is called dharma stage. Dogen uses dharma stage.

[09:22]

Also, Zenki. Zen means, this Zen means different character from Zen Buddhism. Zen. But this Zen means totality, feeling, feeling to the full, the immensity of the space, completely. So, now when you say I am sitting Zazen, nothing else. All universe becomes Zazen, completely becomes Zazen, nothing else. It is called Zenki. It is called Zenki. And also, okay, so nothing else to compare, to be compared. But it seems to be still attachment to, attachment, attaching to the discontinuity, but no.

[10:29]

Because this nowness, when this nowness fills to the full, the immensity of the universe, it cannot help connecting, interconnecting with all sentient beings. Today, tomorrow, yesterday, last year, before last year, through the past, connect with past, connect with before past, connect with next life, connect with life after next life, something like that. So that is called interfusion, interconnection. It is called Zenkigen. Zenkigen is Zenki, manifestation of total dynamism is not to see something in this world. In this world, Zenkigen, manifestation of total dynamism is to dynamic activity, as a possibility of interfusing, interconnecting all sentient beings through past, present, future.

[11:46]

So, huge, huge. So nowness is, if you do Zazen, well, my Zazen is a filling to the full, to the universe. You say, in my life, in my whole life. But I don't think so. Not in my whole life. Life after life. Not this present. In this, you think universe is existent in this present. I don't think so. Through the past, present, future. At that time, it is called filling. Nowness is nowness. Filling to the full, the immensity of universe. At that time, there is lots of dharmas. Today, yesterday, tomorrow, birds, trees, that's why we studied already, incalculable, within the incalculable dharma that is in you.

[12:56]

That is in you, that is in nowness. There is life, there is death, there is life, there is a bird, there is trees, there is teacher, there is a student, many things. So, connecting, interfusing. So, if you understand like this, this understanding doesn't fall into either, and doesn't ignore either. But, no. Do you understand that? But strictly speaking, you have to stay here, steadiness, with steadiness, moment to moment. At that time, completely, when you die, everything is completely died. But, it is dynamic working. That's why Dogenzin says, death is the manifestation of total dynamism.

[14:12]

Death happens in a moment. In a moment. This moment is not moment, you think. Separate from previous moment and following moment. This moment is spreading, extending whole universe. This is moment. At that time, you can see continuity. You can see continuity, you can understand the idea of continuity. Tomorrow, today, and yesterday. That's why there is a lot of dynamism, incalculable dynamism. Tomorrow, today, next year, last year, American, Japanese, trees, birds, many things. Connecting. So, that way is to live, how to live, the way how to harmonize, beyond the idea of continuity and the idea of discontinuity.

[15:21]

Do you understand? It is called Zenki. Zenki tried to explain in that way. And also, next, please read the Shoji. It could be helpful for you. Do you understand? Any other question? About this? What does Dogen mean, or how does Dogen use the word Dharmas? Or Dharmas, that just means things, or has different meanings, I know. Different meaning, yes. Dharmas stage, different meaning. But, Dharmas stage means, in this case, nounness itself. When you see nounness, okay? Nounness itself. Being itself. So, when you see nounness, nounness is not merely nounness, okay? If you understand nounness as nounness, okay? But nounness is small time, okay? Small scale of time.

[16:39]

Separate from previous and following time, okay? It's not, okay? The nounness is existent at the Dharma stage. It means nounness is working with all sentient beings, as a total dynamism. That time this nounness is called Dharma. Okay. Is this idea, this diagram, like what is described in Kegon Sutra about interpenetration, mutual interpenetration? Yes, mutual penetration, mutual interpenetration. Okay, you can say anything. If you study, lots of technical terms in the Kegon Sutra. But same ideas. Yes, same idea. But, Dogen Zenji tried to emphasize actuality, okay? Ultimate reality. You have to be right in the middle of ultimate reality, not head, okay?

[17:48]

But if you study Kegon Sutra, our Santaka Sutra, you understand this, okay? That's good. But it's not good enough. How to put it into practice? It's not easy. That's why Bodhisattvas practice for long, okay? Carefully. Everybody understands free will. If you study hard, yes, you can understand this. So Buddhism doesn't ignore your head, okay? Of course, it's very important. You should study Kegon Sutra and Tendai and Hoso, Buddhist psychology and so forth. But most people believe themselves that they become real Buddhists after studying Kegon and Tendai. No, I don't think so. You have to, if you understand something, it must be deepened, okay? Deepened through the practice. At that time, your understanding penetrates, okay? Your skin, muscle, bone, mouth.

[19:02]

Hi. Yesterday, you were talking about darkness. Oh, darkness. Darkness is not dark, okay? Darkness means Buddhist world, okay? You should understand darkness as Buddhist world, okay? Buddhist world is, I mentioned like this, okay? I mentioned like this. For instance, physicists try to grasp these sub-atoms, how they work, okay? How they work. Then, they are closer and closer, and then, oh, maybe this one, okay? Then, they try to catch immediately, then disappear. And then, they give up, and then, they try to see far away. Then, gradually, they find something, oh, maybe so. Then, they try to sneak in, grasp, disappear.

[20:09]

So, that is Buddhist world. So, that's why physicists say tendency to exist. Nothing there. But, it exists. How? You can't describe. It's sort of darkness. But, darkness is not darkness. If you understand darkness, okay, completely, darkness is completely bright. Oh, this is Buddhist world, okay? Oh, no. From the beginning to end, don't separate the phenomena from the truth, okay? Life as a whole must be settled right in the middle, okay?

[21:14]

Or, middle of the Buddhist world, beyond phenomena is good or truth is good, okay? Beyond good or bad. Stay. Stay. Continue to walk in this way. And then, in the process of walking, you can experience, okay? You can experience what is sensory world, okay? How you understand mountain from the sensory world, okay? Oh, sensory mountain, I see the mountain. Oh, mountain is mountain. But, some other people come, oh, it's not mountain, okay? They say it's water, something like that. And then, we fight. That is sensory world, in technical sense. If you see the water, human being says it's water. But, fish doesn't say it's water. It's maybe his house, big house. I think so.

[22:18]

The heavenly being says it's dual. It's dual. And, hungry ghost says it's not water, it's fire. The hungry ghost tries to drink a cup of water, it immediately becomes fire. So, water is water. Water is not merely water. So, Dogen Zen says, you should understand, okay? Sensory world, what is, how you understand through the sensory world. Sensory world, it's not something wrong, okay? Because you cannot escape from sensory world, okay? World. So, anyway, if you can't, there is no way, nowhere, okay? Nowhere to escape or to get in, okay? To get out or to enter. You should stay there, okay? You should stay there means that you should do your best to take care of life as a whole, okay?

[23:23]

Right in the staying, right in the middle of Buddha, okay? Buddha's world. And then, in the process of walking, you can very naturally experience, okay? What is sensory world. And then, you should adjust, okay? Just adjust. Without hatred, without strong love and strong attachment, okay? Just adjust. So, this is Buddha's way, okay? This is Buddhist practice. And then, next moment, you can see, if you practice more and more, maybe all mountain is now mountain, okay? Mountain is now mountain. And then, if you practice more, oh, it's really mountain, beautiful, wonderful, thank you, okay? Thank you. Because that mountain is really help your life.

[24:23]

So, you can take care of mountain exactly in the, exactly the same as you take care of your life, okay? This is mountain. At that time, you can see the mountain as the walking of the mountain, okay? The walking of the mountain is walking of your life. Your life is really walking with the mountain. Mountain is walking with your life, okay? It's called the walking of the mountain. Question? This total dynamic working, there's nothing static in this. It's always dynamic. Dynamic. So, when we understand or experience, you know, this instant, the fullness of it, does some change take place that's part of what's already going on?

[25:29]

Hmm? When we understand or experience the total dynamic working, is that, that understanding is already existing within the total dynamic working? It's not something new? No. Total dynamic doesn't exist something special. No. Your life doesn't come from the total dynamic working. Dynamic working is exactly same as life, your life. If you see life, if you see your life coming from dynamic working, okay? There is dualism. It's a dualistic understanding. No. What is dynamic working? Your life is dynamic working. Dynamic working is dynamic working. So, what is your life? Dynamic working take care of dynamic working. That's all.

[26:30]

It is called zensho, zenki, okay? No space, nothing to compare or to be compared. It's not so easy to understand, okay? But gradually, through the practice, you can understand that. But you can feel that, okay? You can feel your heart with your body and mind if you practice, okay? But we are always have a ghost of notion or ideas, thoughts, okay? You should be careful, okay? Whatever kind of Buddhist teaching you are studying, okay? Dynamic working is according to philosophical sense, okay? Dynamic working is essence of being, okay? Essence of being. If you say, if you understand dynamic working as essence of being, you see the dynamic working as a silent object. It is true.

[27:36]

But it's a really philosophical understanding, okay? No, it doesn't work in your life. That's why Dogen use dynamic working. And Dogen use particularly totality, okay? Totality is very important. Totality. Totality means not ideal, okay? According to the ultimate reality, one thing does same and one thing feels. Okay? To the full. The immensity of the whole universe, okay? It is totality. No gap, no space, no partition between you and dynamic working, okay? But intellectually, we try to stuff up something between you and dynamic working, okay? That's your intellectuality. It is a ghost of a notion or ideas, thoughts, you know, haunting over your head. You are very interested in stuffing up with philosophy, with physicists, physics, physics and so forth.

[28:48]

Even though physicists explain like that, well physicists don't understand what is the truth. Even though Dogen Zenji explain like this, we don't understand. Of course, intellectually we understand. But it doesn't work in your daily life. That's why Dogen Zenji says, at last, do Zazen. Do Zazen. Zazen is a very essential form. Essential form of putting a tiny seed of your life on the nowness, okay? In the nowness, that's all. Very pure. Very pure, essential form of human being. Put a tiny seed, okay? You don't understand what's a tiny seed, okay? You don't understand how huge pumpkin fruit come out from tiny seed.

[29:53]

You don't understand. But that's alright. Anyway, do Zazen. Put your tiny seed on the ground. Where? Nowness. Nowness. And then nowness is gradually, you can see the nowness, which is gradually extending, okay? Whole universe connecting. We were talking a little bit about how physics or some study like that could be a practice, how physics or psychology could emancipate itself. So, in talking about that again today, is that in the process of, you know, going into kind of some conceptual framework like psychology and seeing it disappear, it seems like that would be, what would make it a practice is to persevere into it enough, or to go into it and have it disappear, and then go into it.

[30:56]

What is the question? So, I'm just, I'm wondering how one practices physics and becomes, and has physics emancipate physics? What's the process, you know, how that works? What's the problem? What's the process by which physics, by which the study of physics can emancipate physics? Well, physics possesses its own field, okay? How to learn physics, okay? So, you can get out from the physics. If you get out from the field of physics, you are not a physicist. So, if you want to study physics, you have to be in the field of physics. I think so. Then, if you see the nowness, okay, you have to see, you have to continue to study what the component factor of nowness is.

[32:04]

This is ridiculous, I'm sorry. But, pretty good, pretty good. That's why they realized, they realized everything doesn't exist as solid object. It's great, it's great. But, okay, still they have to continue to research. What is the tendency to exist? Still grasping, grasping something. But, using, making experiment, using lots of stuff, okay? But, religion, we don't use any instrument, okay? Just see your body and mind through meditation, okay? Attitude towards human life.

[33:06]

So, according to the idea of discontinuity, okay, physics is completely different from religion. But, religion, religion is beyond the idea of continuity or discontinuity. If so, religion includes physics, psychology, philosophy, everything. So, if you study psychology, you cannot get out from that psychology. That's why psychologist has realized now, recently, that they have lots of trouble, because psychologists are completely tired of the idea of psychology. They cannot get out. It's very hard. Yes, very hard.

[34:10]

Some psychologist says, is it possible, is it possible for us to be free from psychology, you know, without doing Zazen? I don't know. I cannot say anything. Without doing Zazen, is there anything, is there anything better than Zazen? Well, I don't think so. Because tradition, okay, the long history clarifies. It's true. And then people ask me, tradition is very important or not important, okay? Tradition is not important, but important, okay? For instance, barbershop, if you go to barbershop, barbershop, if you want to run barbershop, you have to get the certification, okay? From the city. You are great barber.

[35:14]

Then, he hold the leathers and steels, anytime, anywhere, you can, he can kill you. But you believe him, okay? You believe him. But you don't know exactly how great he is. Where is the reason, okay? Where is the reason why you believe him? No, nothing. Just tradition. Tradition clarifies. That's why you can believe him. Very simple, okay? So tradition is not important. It's not necessary to attach tradition, Japanese tradition is great, I don't think so, okay? But tradition is very important. Okay? Okay? Do you understand? Just here?

[36:11]

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