Therefore, life doesn't impede death, and death doesn't impede life. Life doesn't impede death means life manifests itself in its purity. Gassho manifests itself in its purity. Zazen manifests itself in its purity. So, simply speaking, that Zazen is Shikan Zazen. That Gassho is Shikan Gassho. So, life doesn't impede death, and death doesn't impede life. Shikan life, Shikan death. All the world and all space exist equally within life and within death. That's why within life as a manifestation of total dynamism, there are all the world and all space exist.

[01:19]

This doesn't mean, however, there are lots of beings, birds, trees, the sun, the moon, rivers, water, and so forth. Within the life, manifestation of total dynamism. At that time, it refers to the third stage. Mountain is mountain. Bird is bird. Gassho is Gassho. Gassho exists in peace with Zazen. Zazen exists in peace with Gassho. Zazen exists in peace with eating dinner, eating breakfast, listening to lectures, and so forth. It doesn't impede anything at all. If so, you think, what is the total dynamism?

[02:25]

What is the manifestation of total dynamism? Probably, you may think total manifestation of total dynamism is kind of one single word. A big piece, a sheet of paper, like this. Then, on this sheet of paper, you think there are many things exist. Birds, trees, horses, cows, human beings. But I don't think so. So, if you think so, all of them come from this immensity of a single word. But it's still theologian. Still theologian. Then next, Dogen Zenki tried to cut off that theologian.

[03:31]

What is Zenki? What is the manifestation of total dynamism? It doesn't mean, however, that one single word or one single space is totally dynamically worked within life and within death. Though this is not oneness. This is not oneness. This is not oneness. It is not different. Though this is not oneness. Zenki is not oneness. When I tell you sleep and sleeper both work in dynamism, you say all sleeper and sleep comes from dynamism.

[04:37]

All sleep and sleeper comes from ultimate reality which is working in dynamism. So ultimate reality is what? Ultimate reality is thought as a piece of immensity of people. One single word. No, I don't think so. There is no oneness. You have to see, you have to pay attention to always ultimate reality. Not with a notion. Not with a thought. Ultimate reality is always working in dynamism from moment to moment. So what is sleep and sleeper? Just sleep. Just sleep like a log. It's all right. That's all. Beyond description. Beyond description. Beyond analysis. Beyond the thesis.

[05:40]

Completely there. So what is that? It is oneness? No, it's not oneness. Because sleeper is here. And sleep is here. So it is not the oneness. If so, it's not oneness. It is difference? Different? No, it is not difference. It is not difference. Sleeper and sleep are completely different? No. Same. But it is not same. Though it is not difference, it is not same. Sameness. Though it is not sameness, this is not multifariousness? So there are two things exist? There are two things? Sleep and sleeper? No, I don't think so. So Dogen Zenji completely cut off any delusion.

[06:42]

Link any delusion. If you think it is oneness, no. If you think they are different, sleeper and sleep are different, no. So they are multifarious? No. If so, if it is not multifarious, it is difference? No. What? Then those negative descriptions lead you to put right in the middle of ultimate reality. For instance, anyway, put a tiny seed. Put a tiny seed on the ground. That's all. No matter how long you cut the pea in a piece, tiny seed, where is a big pumpkin fruit, there is. You can't do that. You cannot find it. So why Dogen Zenji tried to cut off that delusion is put tiny seed on the ground.

[07:50]

That's all. Go to sleep. Go to bed. If you want to sleep, go to bed. Lie down. Sleep. If you put tiny seed even though you don't understand intellectually, where is a big pumpkin seed in it, it's not necessary. Simultaneously, the moment when you put tiny seed on the ground, all energy of the universe completely converges into tiny pumpkin seed. Then it grows. It works in dynamism with all sentient beings. We have to pay attention to this point always. But it's not so easy. As you mentioned, why is it we have difficulty? Because there is always sort of goals, notions, thoughts, ideas.

[08:52]

That's why we need practice. Okay. So it is not oneness. It is not sameness. It is not multifariousness. So put the tiny seed on the ground. Put the tiny seed of gassho on the ground. Put the tiny seed of eating dinner on the ground. Put the tiny seed of sleep on the ground. That's all. That time that sleep doesn't impede others and sleep itself. It really works with dynamism, with all sentient beings in dynamism. Therefore, within life, there are multitudinous dharmas manifesting their total dynamic working.

[09:56]

That's why each thing, birds, trees, carriages, jacks, ponies, and everybody, exists in peace and harmony within the manifestation of total dynamism. So these trees don't impede others and even the tree itself. Tree itself is spinning completely, fully in dynamism. Then the bird doesn't impede tree and rivers and even the bird's life. So put the tiny seed of the bird on the ground. It means the bird is fully to the full, spinning, within the manifestation of total dynamism. This one, this one, this one, this one. The same applies to the rest of them.

[10:57]

That time there is a very wonderful unity of harmony, a beautiful music concert. Music concert. It is called spiritual rapport. In Buddhism, according to the Buddhistic idea, there is no conductor, no producer. No conductor, no producer, no instrument. All you have to do is just put the tiny seed of the washing face on the ground. Tiny seed of the eating getting up on the ground. It means each time, from moment to moment, you are to the full spinning. That time you can understand others who are spinning to the full. It is true. Otherwise you cannot understand others' life.

[12:02]

If you hit the shin against the rock, you experience terrible pain. You cannot explain how terrible that pain is. But if you understand your pain without saying anything, just ouch, then you understand others' pain. So each of them must be spinning to the full. Without no conductor, no producer, no instrument, that time you can create a beautiful music concert. That beautiful scenery of the music concert is described in Dogen's Vendoa. If you read Vendoa, Dogen really created, performed beautiful music concert. You don't understand completely, but that's beautiful. That's very beautiful.

[13:06]

If you do, for instance, he said, if you do the Zen, everything is completely beautiful. Completely beautiful. Do the Zen. By the Zen, everything is cultivated. Something like that. So that is Buddhism. So Buddhism doesn't need any leader, any producer, any conductor, any instrument. All you have to do is to your body and mind, and then put tiny seed of many kinds of aspects of human life on the ground, moment after moment. That time you can understand others' suffering, others' feeling. You can compose a poem. You can understand, you can enter into, you can produce a project.

[14:13]

You can project yourself into the pine tree, and you can enter into the feeling of the pine tree and compose a poem about pine tree. If you don't put tiny seed on your ground, on the ground, every day, day after day, how can you understand pine tree? No way. Therefore, within life there are multitudinous dhammas manifesting their total dynamic working, and within death there are multitudinous dhammas manifesting their total dynamic working. And the manifestation of their total dynamic working exists within what is neither life or death. Yes. Manifestation of their total dynamic working exists within what is neither life or death.

[15:24]

So manifestation of total dynamism, or in other words, equality or freedom, exists within what is not freedom, not equality. In that time, there is true equality. The true death exists within what is not death. That's why in Heart Sutra, no death, no life, no nose. No nose, no eyes. No self. No mouth. No teeth. Many of us people are very surprised to Heart Sutra, no nose. What do you mean? No nose? I have nose. In the manifestation of the total dynamic working, there is life and there is death.

[16:26]

Therefore, the total dynamic working of birth and death could be likened to the bending and extending of a young man's arm, or to a person reaching back for his pillow in the night. I described the bending arm and the extending arm. When the arm is bending, the bending arm completely fills to the full the immensity of the universe. All of the world is completely occupied by bending the arm. That's all. In that time, the bending arm is not bending arm. The bending arm is the working of the bending arm with all sentient beings. In that time, the life of the bending arm is very steady.

[17:30]

Because bending arm doesn't impede extending arm, doesn't impede bending arm itself. Just bending arm. So, one single arm doesn't bend, doesn't extend. Don't think so. You shouldn't think so. When the arm is bending, there is nothing but just bending arm. Nothing to compare, to be compared. It seems a person reaching back for his pillow in the night. In the dark, you try to looking for the pillow. But intellectually, it seems chaos. But it's not chaos. If you suffer your life, you think all my life is really chaos. I don't think so. It's very good. Buddha. It's Buddha.

[18:33]

So, intellectually, you think like this. Gropes. Gropes. Gropes like this. Intellectually. You don't understand where the pillow is. Because completely dark. But pillow is pillow. Pillow is always in the same place. Karagiri is karagiri. No matter how long I gropes, my love, what's the karagiri life? Intellectually. At last, I realize, oh, karagiri is karagiri. Nothing else. So, it is life. It is life. So, it's not chaos. Chaos, if you research through and through, what chaos is, you find, you realize, chaos turns into the truth. It's true. Oh, karagiri is karagiri.

[19:35]

That's beautiful. To a person reaching back for his pillow in the night, it is manifested by means of the great, many, all-pervading powers and radiant brightness and brightness with it. Intellectually, it's very hard to satisfy yourself. But, all you have to do is just to do your best to do zazen when you do zazen. Within this zazen, there is all-pervading powers and merits which make you strong, which make you courageous.

[20:38]

Right? Courageous. When it is thus manifested, since the total dynamic working is being activated by the manifestation, so, without manifestation, without discrimination, without the phenomenon, you cannot find the truth. Okay? Without karagiri's body and mind, I cannot find the universality, equality. Through this body and mind, I can find. I can find universality and equality. Now, what is the equality? Equality is something different from karagiri body and mind. Oh yes, karagiri body and mind are completely equal. Identical with equality and universality.

[21:44]

So, simultaneously, both are working in dynamism. Truth and reality. Subject and object simultaneously working in dynamism. There is no separation between the two. It is thought that it hasn't been manifested prior to the present manifestation. Okay? However, prior to its present manifestation was... Prior to its present manifestation was the previous manifestation of the total dynamic working. Of course, if you see life... Life comes before death. It's okay. It's alright. Because life doesn't impede death. Death doesn't impede life. Okay?

[22:47]

Then death will come after life. That's alright. It's not impossible for you to think death will come after life. That's alright. Because death doesn't impede life. Death doesn't impede death itself. Because life and death are total dynamic working with all sentient beings. If you sleep, go to bed tonight, well, it's not impossible for you to think tomorrow morning, oh, I don't like that. Tomorrow morning, oh, I have to get up tomorrow morning at 4.30. Well, you're sleeping. That's it. It's not impossible. That's alright. But... You should understand tomorrow morning... Tomorrow morning doesn't impede your sleep tonight. Tomorrow morning, getting up early tomorrow morning impedes sleep tonight.

[23:52]

Well, it is something wrong. Okay? Actually, it doesn't impede. But it's not impossible for you to think. Tomorrow, it's alright to think getting up early tomorrow morning. That's alright. You have to think. That's why if you are a chief cook, you have to make a dinner for tonight. And then you have to think tomorrow morning's breakfast. You have to prepare for tomorrow morning's breakfast. That is true. But when you should do? Preparation for tomorrow morning's breakfast must be working right now, right here. So tomorrow morning's breakfast doesn't impede your tonight. Tonight doesn't impede tomorrow morning's breakfast. So, that's very simple.

[24:55]

Tonight is night. But, it is not impossible for you to think tomorrow morning. You have to think tomorrow morning. But tomorrow morning doesn't impede tonight and tomorrow morning. Okay? At that time, tomorrow morning can be spinning fully. Tonight can be spinning to the full. This is the way how to live. Although there was a previous manifestation of the total dynamic working, it doesn't impede the present manifestation of the total dynamic working. That is the reason for the competing manifestation of the sub-thoughts. Okay? My talk doesn't impede my zazen.

[25:57]

Because my talk manifests my talk. Because my talk comes from my zazen. That is true. Not from head, my head. My talk, if my talk comes from my head, that talk is very narrow. Okay? But, my talk comes from my whole body. Zazen, washing face, walking on the street, all experience of my life. One word, even one word comes from zazen, chanting sutra, gesho. At that time, even a single word doesn't impede zazen. And, your life and single word itself. At that time, single word is very alive in dynamism. Which is good enough to inspire others.

[27:02]

To lead, to cultivate others. So, this is Buddha's teaching. Thank you. Thank you.

[28:11]

Now, morning is different. No morning is a state of consciousness. Or, we want to talk. We want to talk to you. Not to ask you anything. But to speak to you. To talk to you. We have already preconceived.

[29:27]

What time? Cooking time. No, completely cooking time. Yes. Well, you already something, something... Of course. No. It's boring time. All are completely bored time. Cooking time means the universe. Feeling in the universe. So, there is nothing, no idea, nothing else. Which is called, there is downstairs, someone is sitting. At that time, it is dualistic. No, not dualistic. Completely bored time. So, from this point, life is when you are born.

[30:47]

I mentioned the other day. If you are born, the world was born. If you die, world dies. It's very hard to understand. Tomorrow, I will try to. Let's discuss about that. This is very important point. Dogenzenji, when the Dogenzenji is born, world... No, whole world, universe is born. When the Dogenzenji dies, whole world dies. Completely, nothing else. If you understand this, you can die. Very smoothly. Okay. So, I think tomorrow morning, if you have a question about this, please ask me. Yeah? I'm sorry, I forgot that the seminar started from Sunday, last Sunday.

[31:53]

I didn't notice. I'm sorry. Okay. OM MU YIN SE GAN NOG BON NOG MU YIN SE GAN NANG OM MONG MU RYO SE GAN NAKU MU TSU NOG MU RYO SE GAN RYO ZEN SHIN RIN SE NAM BRAS I VOW TO SAVE THEM

[32:57]

YI TAI SE RIN GAN SOG PO I VOW TO PUT ANTO THEM NAMAY SA YIN I VOW TO RETAIN DA BU ROL SUI SE NYAN SOG PO I VOW TO RETAIN I VOW TO RETAIN ZIN ZIN NI MYO NO WA ZAKU SEN MAN GO NI MO AI O KOTO GA DAIJI WA RE MA KEN MO NI SHI JI SU RU KOTO E DAIJI RE WA WA KU WA NYO RA I NO

[34:03]

SHIN JI TSU YO I SHI TATE MA TSU RANG NANAN SAT VAS PENETRATING HIM PROPHET AHMAD RIZQAR RIMEK RINE NAMDA TATA MIN KHAFUS I AM HAVING TO SEE AND LISTEN TO REMEMBER AND ACCEPT I VOW TO TRACE THE TRUTH OF DATA TATA'S WORDS You asked me the meaning of the last sentence

[35:13]

that is the reason for competing manifestation of such thoughts Even though in Japanese it's pretty hard to understand Competing In Japanese, Token Zenji uses Ki Ki Kihoi Ki

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