total dynamic sleeper no separation between so it is not too small it is not large it is not limitless it is not limitless what is immense immense is the universe well not not something like that well if you say immense what's that you try to measure the category of immense but you can't do so immense is limited by some idea and thoughts what you call it is limited so that master says what is Buddha okay what is Buddha in his roots he draws the

[01:00]

circle okay this circle means is not circle it is it implies universe which is immense massive universe this what do you think this circle is limitless no there is a some limit but it is a limited no I don't think so this is immense so true immense is completely beyond immense or limit limitless or limit limited because immense must emancipate immense limited limitedness must emancipate limitedness that time it is called no limitless no limit limitlessness that time it is called immense you understand that it is called

[02:04]

immense so it is not limitless it is not limited it is not long or far short or near death well death doesn't come after life okay death is not end of the life what paradise after death is not the your destination what is the paradise what is the death death is the way you think death is the end of life it's very hard to accept death this is not something like that death is manifestation of total dynamism working in dynamism with the universe if so death is what this doesn't stop even for a moment even though you die maybe someday somewhere

[03:11]

you will be born some someplace as a dog or the bird as a human being as a monk so death death doesn't stop even for a moment death is beginningless and endless so it is not long or far short or near once present life exists within this dynamic working this dynamic working exist within this present life okay it's very soft present life present life is very within the dynamic working present life or present death exists within the dynamic working so from this point life

[04:11]

is not a coming and it is not the going it is not existing and it is not the becoming life is coming coming from your parents birth I don't think so your life is coming from beginningless if you understand life comes from your parents it's very narrow point of view you should know you should you should know life until life emancipates life so life is not coming and not going where are you going to the death no to the paradise no where immense limitlessness which is called dynamism it is not becoming it is not existing and it is not the becoming dynamism total dynamism is not something existing or not something coming not something going that

[05:23]

is pretty difficult to understand intellectually but actually practically it's very simple very simple it is too simple to understand it because your eyes cannot see your eyes itself only when your eyes grasp its own object at that time eyes can understand what it is but eyes your eyes cannot understand your eyes what it is without they grasp their own object it is not existing and it is not becoming but it that's eyes even though you don't understand

[06:24]

even though eyes doesn't understand themselves eyes it is really there how manifestation of total dynamism tuning in to the universal rhythm this is I the life of the eyes life of the nose life of the mouth at that time that mouth emancipates mouth nose emancipates nose then sutra says that nose is no nose the eyes is called no eyes nevertheless life is the manifestation of the total dynamic working death is the manifestation of the total dynamic working that is our phenomena phenomena is not merely phenomena, phenomena is total dynamic working so only through only through the having the chance to grasp their own their object

[07:45]

there is a clue there is a clue of knowing the eyes what they are no you cannot understand eyes itself without having a chance to grasp to grasp their own that is phenomena but that phenomena is not something wrong impede it's not something it's not something to impede you through this phenomena you can understand what the eyes are so the eyes are eyes emancipate eyes so Buddhist practice is not to get something fantasy or excitement

[09:10]

Buddhism is a way how to live tuning in universal rhythm no excitement no stillness no dynamism no dynamism no stillness but there is always dynamism what is called how to live how to live with no others not birds not trees universe universal rhythm with everything with how to live this is very dynamism how to live if you bring something some particular excitement well excitement completely fills universal universe at that time everything becomes excited if you feel sad sadness occupies the whole world at that time whatever you see you really angry with trees

[10:21]

so Buddhism doesn't bring any kind of excitement or any kind of idea which is called dynamism or stillness but there is always something which is vivified which is called total dynamism how to live how to live right now right here with everything this is Buddhism so Buddhism doesn't have any particular ideas okay dogmas case-by-case your karagiri is karagiri Zen Buddhism teaches lots of things if you read the Zen Buddhism written by the DT Suki saying it's really like a samurai you know cutting off cat's neck with one strop cutting the delusion with one strop

[11:25]

but it's not always Zen I don't think so Zen must be must be alive then must something which is alive in individual life then when when you understand Zen in that way and then and see another kind of Zen teacher which is very gentle and smile always was there very Zen it's not Zen you think so but I don't think that it's very Zen I think in Japan

[13:57]

many masters lectured about Renko-Roku but this is original so it is very difficult but okay I will try to translate does this have dates in it his dates and his wife yes I will try as best as I can this is the master's name do-an-hai-zen-ji, do-an-do-hi, do-an-do-hi, do-kat, do-an-hi-zen-ji, un-go, do-an-hi-zen-ji, do-un-go.

[15:04]

This is the name of un-go, the master's name. Once upon a time, a certain time, a certain time, it was told that if you want to get the inmo, that matter, inmo, that was, I think, slang in China.

[16:17]

So, in English, maybe, inmo-no-koto is that matter. And, of course, that matter contains very deep meaning. Maybe, inmo-no-koto-en, if you wish to get that matter, or such matter, you must be, you must be inmo, you must be that man. If you wish to get that matter, you must be that man. But, in the Zen book, there are many, many such expressions.

[17:31]

But, you are already such a man. You are already. So, why do you worry about that matter? That's Do-an-do-hi's master saying that? It's a dialogue between Do-an-do-hi and... No, no, Do-an-hi-zen-ji. I think, I think, Un-go, Un-go is a teacher of Do-an-hi-zen-ji. Un-go-do-yo. That's right. Un-go was mentioned before. Un-go-do-yo.

[18:41]

Un-go-do-yo, right? Yes, yes. Master Un-go told Do-an-hi-zen-ji. Very strange expression for us. But, in Zen book, such expression is common. So, maybe, maybe. What Do-an-hi-zen-ji said. Yes. And, say, after that saying of Un-go, he heard that story, Do-an. Do-an, when he heard that story, he enlightened himself. Only that word. Un-go told Do-an this word.

[19:48]

And Do-an enlightened by that story. That's all, maybe. That's enough. That's how these cases start out, with the exchange, and then it goes into biography. Each one is a transmission story, call. Very short. What do those little circles mean? Is that sort of like a sentence? Just these little round circles? These circles, what do they mean?

[20:54]

Are they punctuation? Yes, yes, yes. Punctuation. Yes. Shi wa izure no tokoro no hito to iu koto wo shirazu, sunawachi Un-go ni sanji te zen. And I think, from this point, maybe explanation about this sentence. Maybe, I think so. But I'm not sure. Shi wa izure no tokoro no hito to iu koto wo shirazu, sunawachi Un-go ni sanji te jisha ni nari, toshi wo heru, aru toki Un-go jodo shite iwaku. Doan became Un-go's attendant many years.

[22:16]

Many years. Doan was an attendant of Un-go for many years. And one time, Un-go... Un-go... Eh... stand on stage, stand on stage, and lectured, souke gen wo hashi kyohaku, subekaraku rai wo arubeshi. subekaraku rai wo arubeshi. tokan wo motte suru koto nakare, hori kore in mono shodaizo, ikade ka yoi naraku koto wo ienu,

[23:18]

oyosoko no koto to matasubekaraku, sae shi no ko wo shirubeshi, nai shi daichi shorai suru koto nakare, shorai sureba ainizu, nai shi moshi kore aru koto wo shiru, te no hito wa, mizu kara goseki wo kaesubeshi, tsui ni shuji narazu, totabi gen wo hashi, kyuu tabi, kyuu shi saran, eh... ikkan, ikkan to nasu ka ka na, kaku no gotoku naru, osoraku wa, rieki naki koto, tai tokutei no hito wa, tokoro rougetsu, rougetsu no sensu no gotoku, tadachi ni kouhen bokushitsu suru koto wo etari, kore shiitei nasubekarazu, ninun ni kaku no gotoku,

[24:20]

inmo no koto wo en to osseba, nai shi nanzo, inmo no koto wo uren, inmo no koto, sunawachi, eh... uru koto katashi. I think this is the explanation about this sentence. So, this sentence in the meaning is very simple, because this is the point, eh... inmo no koto, that matter, that matter is, maybe, enlightenment, maybe. I think so. So, if you wish to enlighten, if you wish to get enlightenment, you must be, eh... yes, that man. Man, yes. True man. True man. Yes.

[25:21]

Yes. Yes. And you are already, you are true man. Yes. So, why do you worry about enlightenment? This is a very good word, maybe. And... I can't, some parts of it I can't understand, because I have no such reference book here. I... I guess I can get such reference book in Japan, in a library or some university, but I can't have such reference book, so... You mean some work that talks about the Denko Roku? Yes, yes, yes.

[26:25]

Because many masters talk. With commentaries on it. Yes, yes. And maybe there are many books. There probably are. Yes, yes, yes. Eh... This part is some Japanese master said, in old time, this Japanese... What is that? This is original. Uh-huh. Original. This is original. And this is explanation or interpretation. Is there a biography someplace? In this or later on? The biography actually,

[27:26]

the whole thing is very interesting. This is maybe the most significant part of the whole thing. But just for... Maybe what it makes more sense to do is just to cover the biographical material? Is that easier to translate? Not so many biographical... And that last poem is a very good poem, I think. Kūshū. Kūshū is a hand without nothing. Without thing. With nothing. Kūshū. Empty hand? Yes, empty hand. Empty hand. Yes, empty hand. Empty hand.

[28:28]

Empty hand. With empty hand... Someone comes with empty hand and wishes to get some. But... Empty hand. Innate. Original. But someone comes here with empty hand

[29:37]

to wish to get something. That's an important matter. But the matter is original, innately. Innately. The matter is innately, originally empty. Empty matter. So, suddenly, got. So, this and this, same maybe.

[30:39]

I think this expression is very beautiful as Japanese. Very beautiful. Well, I can leave. It'll start out with some anecdote. Then it says, Nanda Sona was born in Osha castle. Same with each of these. Some biography. You should watch the biography. Yes, yes, yes. Anecdotes about... Do you have some questions about what you have learned so far?

[31:46]

Any questions, OK? Have you ever read the Zen key before? Did you? Do you understand? It's very difficult to understand. What are the difficulties if you read the Zen key and Shoji? Expression, or Dogen's expression, or... Context, meaning. My experience is that, like, in that expression, life in the other case, life...

[32:51]

Oh, in man's speech. Like, to have some feeling for life maybe is pretty easy, but to understand... Like, he uses words in a special way, like emancipates. It actually means a lot of things for me. So it's hard to experience exactly the way, the flow of Dogen's ideas, because of certain words that I can't really participate in. So, you mean it's pretty hard for you to understand from this expression, life emancipates life. Practically. Yeah, and another word in the beginning of Zen key is culmination. How does the quest become culminated? Oh, oh, oh, I see. How does the quest become culminated?

[33:53]

I think the... In this case, culmination? Culmination. Culmination. Culmination. If you research for anything, any kind of things, anything, life or death or any kind of sciences, if you experience, if you study, if you study psychology and philosophy and any kind of sciences, thoroughly. Thoroughly. Not unusually. Not usually. Thoroughly. Well, you find a great way,

[35:00]

which means a universal level. Universal. Which means psychology must be free from psychology, philosophy must be free from philosophy, something like that. You realize that. Because you can realize, you can realize something which is not understood by the principle of psychology or philosophy, any sciences. Beyond that. There is something beyond that. But you don't know what it is, but there is something. That is culmination. But how to culminate is just devote yourself to study. If you study Buddhism,

[36:02]

instead of actual practice, well, you realize Buddhism is not something which you understand intellectually only. At last, you realize, oh, we need practice. So, study of Buddhism must be free from study of Buddhism. And also practice is also free from practice itself. At that time, it is called the great way and culmination. Culmination of its quest. Then the great way is emancipation. Great way is characterized by emancipation and realization. Any other questions?

[37:17]

You haven't talked about specifically so far, but it's in Zen. And it's an image I've read other places. And it's about bending and extending the arm. And every time I read it, I feel as though I don't understand it. Oh, yes, I think so. Well, I will explain anyway. This parable is taken by Dogen in order to understand what Zenki is. Zenki itself doesn't have any kind of idea and thoughts.

[38:20]

For instance, the absolute. Zenki is sort of a piece of world, a single world, one world. And if Shakyamuni Buddha teaches the Dharma, you can imagine what Dharma is. Dharma is sort of a kind of being which is existent on the basis of human being, human world. So it's sort of the absolute or it's sort of one single world. But Dogen tried to cut off that imagination and thoughts and the notion. So one arm sometimes bending, one arm sometimes extending.

[39:24]

But you think one arm is sometimes bending, one arm sometimes extending. No. Then you think the bending arm is something opposed to extending arm. We think so. But Dogen Zenji doesn't say that. Not one arm. When the arm is bending, bending arm completely fills universe. Nothing else to compare so-called extending arm and so forth. So bending arm is completely independent. Independent when bending arm appears. That's all. Katagiri appears here. Katagiri is completely independent with you.

[40:25]

But this is whole world. At that time Katagiri can feel stability. But it's really connected. Interfusing. Because next sentence today we are learning. In the next sentence Dogen Zenji says incalculable dharmas that are in you. So at that time there are many things. Many things in my life. Okay. Okay. Any other question or something about what you have learned so far? Okay. Dogen Zenji has so far described the Zenki according to in terms of transparent emancipation.

[41:35]

Transparent emancipation. This is my translation. So I don't know it is right or wrong. I tried to explain. I explained already. This emancipation is not merely emancipation. Okay. If you understand this emancipation, it is gedat. Okay. Gedat. Gedat means emancipation. But if you experience enlightenment. Okay. Enlightenment must be free from you and enlightenment itself. Itself. At that time enlightenment leaves no trace. Okay. No trace. In other words it's called enlightenment is really alive in your daily life.

[42:43]

Becoming one. Okay. It is called enlightenment. Then that enlightenment is transparent enlightenment. No trace. Okay. No trace of its own. Transparent enlightenment. So transparent emancipation. Which is called nirvana. Okay. Shakyamuni Buddha uses the word nirvana. Nirvana is a little different. Then today the Dogen Zenji tried to describe zenki in terms of realization. Or manifestation.

[43:48]

Okay. You should know that within the incalculable damas that are in you. There is life and there is death. You must quietly reflect whether your present life and all the damas existing with this life share a common life or not. There can be nothing, not one instant of time or a single dama that doesn't share life in common. For a thing as well as for a mind there is nothing but sharing life in common. You should know that within the incalculable damas that are in you.

[44:50]

There is life and there is death. So from this point Dogen tried to tell us. Life is not merely life what you have thought. Opening just to individual. Life must be life interfusing and interconnected. Connecting with all sentient beings. At that time it is called life. It is called life. While you think life is opening just to individual. It is not life. So within the incalculable damas that are in you. Within you there are lots of damas. All sentient beings exist. So when you see your life.

[45:54]

Within your life there are birds, trees, grasses, the sun, the moon, the rocks, many things. You should realize that. At that time your life is really called life. And that life is really same as death. Death is not the end of life. Death is exactly the life. When you understand the death. There are incalculable damas within the death. So when you die everything dies. When you are alive the world is alive.

[46:57]

The world is born. When you are born the world is born. When you die everything dies. You should keep in mind this. Otherwise it is very hard to find religious security. When you die everything dies. Exactly, completely. Nothing else. But you think, well, even though after my death the world is left. It is the imagination. It is delusion. It is not your life, your world. It is others' world. That's fine. Dogen gently described the zenki. The full manifestation of total dynamism. You should know that within the incalculable damas that are in you.

[47:59]

There is life and there is death. It is called life, it is called death. When the time comes to die, you should die. That's all. When the time comes to live, you just live. So from this point the truth to live is what? To make money? No. To eat delicious food? No. To live in a mansion? No. To help others? I don't think so. To study Buddhism? I don't think so. To experience a particular religious life? I don't think so. Simply speaking, the truth to live is just to live. This is true.

[49:01]

If you do, if you live in that way thoroughly. You can die when the time comes. The truth to die is just to die. The truth to die is to expect some paradise after death. Or to expect reborn, reincarnation in the next world. It's alright, it depends on you. If you want, please believe it. Or we should believe, okay? But it's not necessary to be, alright? Reincarnation and... It's not necessary for us to expect reincarnation or paradise after death too much, okay? Okay. You must quietly reflect. You must quietly reflect whether your present life and all the dharmas existing with this life share a common life or not.

[50:13]

That's why Dogen Zenji says, well, let's see our life. Whether it shares a common life or not. Let's see our life, which we are constantly sharing our life with all sentient beings. Okay. Can be nothing, not one instant of time or a single dharma that doesn't share life in common. For a thing, as well as for a mind, there is nothing but sharing life in common. Okay. It is really true. So when you are born, whoever you are, you are a great man. Because your life implies that there are incalculable dharmas that are in you.

[51:17]

So from this point, whoever you are, clever or poor or wealthy, as long as you are alive in this world, all incalculable dharmas support you, help you. It is true. If so, regardless of whether you understand or not, you should express gratitude for incalculable dharmas. This is our life. This is our life. So, in the next sentence, Dogen Zenji takes an example. Life is like a man riding a boat. A boat, the boat. He uses a sail. He takes the pillar. He pulls the boat along. Yet the boat carries him, and without the boat, he is not there.

[52:24]

Life is really compared to a man riding a boat. This boat is very huge. Universe, universe, which is called universe or more than universe. It's a very huge boat. And then, not only man, human beings, but also all sentient beings are simultaneously, equally, on the boat. A boat, the boat. He uses a sail. He takes the pillar. He pulls the boat along. Regardless of whether you understand or not, you and all sentient beings are exactly on the boat. The boat carries you.

[53:27]

If you are not on the boat, you cannot be existent. You cannot be existent in this world. In other words, all incultured Dharma help you or support your life. Whoever you are, whatever you do, you do. That's why you can live in this world. So, from the beginning to the end, all you have to do is to be on the boat. But it doesn't mean you should do nothing at all. You should do something. Because the boat, the relationship between the boat and man is not something separated. It is really the same relation between the sleeper and sleeper.

[54:37]

There is no separation between sleeper and sleeper. There is no separation between the boat and passenger. So, as long as you are on the boat, you have to use a sail. You have to take the pillar. You have to pull the boat. To pull the boat is to make the boat alive. So, to live, the truth to live is to live. It means to make your life alive. Using the poles, using the tiller. Taking the tiller, pulling the boat. There are many kinds of forms in the human world.

[55:39]

Washing your face, eating breakfast, walking on the street. They are compared to the tiller, pulling the boat. Something like that. So, as long as you are alive in this world, you have to use the tiller, which is called washing your face. You have to take the pillar. Going to the zendo when the time comes. When the time comes, you have to have breakfast. That is to pull the boat. Through this practice, you can make your life alive. Yet, the boat carries you. Okay. Using the boat, using the tiller or pulling the boat.

[56:55]

It's not something which you do, okay? Those activities are really ongoing within the boat. So, washing your face, eating breakfast, walking on the street are ongoing. Ongoing, not within individual life, separate from others, in all sentient beings, but within the incalculable domain. So, whatever you do, sometimes you stumble against a rock on the street, get up, spring back again. And walk. Because the mistake is not made by you.

[57:59]

Within the incalculable, there is a mistake. Within the incalculable domain, there is a mistake sometimes. There is something good sometimes. There is something bad. If you understand something good within you, it is really something which you try to cling to it. Something bad, something good, are all within the incalculable domain. It means the Buddha's world. Mistake is also sustained, helped by all sentient beings. If you make a mistake, oh, I made a mistake, accept. If you do so, make a mistake, accept the mistake is to pull the boat.

[59:03]

If you try to escape from the mistake, it seems that you escape from the boat. But actually you can't. You can't escape from the boat. You are constantly, always on the boat. It is life. It is life. So, that's why Dogen Zenji says, yet the boat carries him. Whatever you do, you are carried by the boat. And without the boat, he is not there. Without the boat, you cannot be there. You cannot be existent in this world. By riding in the boat, he makes it boat. He makes it boat.

[60:05]

So, practice zazen, eating breakfast, or washing the face, are not something which you make individual life alive. Make individual life, individual's life as a Buddha. Helping others, living together in peace, harmony. So, by riding in the boat, he makes it a boat. You must concentrate yourself to studying and penetrating this very time. You must concentrate yourself. You shouldn't understand it with the intellectual sense. Through the skin, muscle, bone, and marrow.

[61:09]

Until this truth penetrates skin, muscle, bone, and marrow, you have to study continually and practice it. At this time, always the world of the boat. At this time, whatever you do, if you stumble on the street against the rock, mistake is also the world, your world and all sentient world. At that time, that mistake is huge mistake, wonderful. Broad mistake, huge. You cannot measure how big it is. How big it is, it's immense. Immensive mistake. How can you judge it? How can you judge it? How can you escape from it? You should accept it.

[62:13]

Always the world, always the world of the boat. So, when you make a mistake, mistake is all the world. All the world. Mistake is not for you. Mistake is all the world. All the world of the mistake. So, mistake occupies all of the world. There is nothing to make complaint. There is nothing to make complaint.

[62:59]

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