Page 3, second paragraph in English translation. Let me read until the end of the section of not doing evil. The power of the four great elements and the five aggregates enables the cause and effect of either good or evil to practice. However, we do not change the causes and conditions or fabricate them. The cause and effect sometimes makes us practice. The original face of this cause and effect is already clear.

[01:01]

It is not doing, not arising, impermanence, not obscuring, and not falling. Because it is dropped off. When we study thus, all evils manifest themselves as not doing. Being assisted by this manifestation, we are able to thoroughly see the truth that all evils are not doing. And we can completely cut off evil beings within sitting. At this very moment, all evils manifest themselves as not doing in the beginning, in the middle, and in the end. All evil beings do not arise from causes and conditions.

[02:05]

They are simply not doing. All evil beings do not perish by causes and conditions. They are simply not doing. If all evil beings are in equality, all dharmas are in equality, people who know that all evil beings arise from causes and conditions, but do not see that the causes and conditions are naturally not doing, should be peeped. If the seeds of Buddha arise from conditions, the conditions arise from the seeds of Buddha. It is not that all evil beings do not exist. However, they are just not doing.

[03:08]

It is not that all evil beings exist. However, they are just not doing. It is not that all evil beings are empty, but they are not doing. It is not that all evil beings are forms, but they are not doing. All evil beings are not not doing, but simply not doing. For instance, the spring pine trees are neither non-being, mu, nor being, u, and they are not fabricated. An autumn chrysanthemum is neither being, u, nor non-being, mu, and it is not fabricated. All Buddhas are neither being, u, nor non-being, mu, but not doing.

[04:14]

Pillars, lanterns, whisk, and staff, and so on, neither exist nor do not exist, and they are not doing. The self is neither being, u, nor non-being, mu, but not doing. Studying in such a way is manifested koan reality and manifestation of the koan reality. We endeavor from the side of the host, and we endeavor from the side of guest, because it is already thus. Even when we regret that we have done what was not to be done, it is still, without exception, the power of the practice of not doing. However, if we intend to do evil deeds because it is not doing,

[05:23]

it is like walking to the north and expecting to reach the country of Etsu or Yue in the south. All evil deeds are not doing is not only the whale seeing the donkey, but also the whale seeing the whale itself. It is the donkey seeing the donkey, a person seeing the person, and the mountain seeing the mountain, because there is expounding the principle that corresponds with this. All evil deeds are not doing. The true Dharma body of Buddhas is like the empty space, manifesting forms in response to things like the moon in the water, because responding to things is not doing, manifesting the form is not doing.

[06:33]

Being like the empty space is clapping on the left and clapping on the right. Being like the moon in the water is that the water is obstructed by the moon. These not doings are manifestations that are impossible to doubt. Let's see. Let's see. So far he said the power of the four great elements and the five aggregates allow us to practice and allow the mountains, rivers, great earths and the entire world to practice. And here he says the same power enables the causes and effects of either good or evil to practice.

[07:44]

Of course cause and effect, in Japanese, inga. And often it says cause and condition, that is in name. In and em, but we pronounce as in name. One more name. In is cause and ka is effect or result. And em is condition or connection or sometimes translated as affinity.

[08:57]

What affinity means. It's not a real connection, but a feeling of connection. The feeling that we are connected. It's not the connection itself. Oh. Okay. Anyway, this in, in, nen, ka is a part of the ten suchness I talked maybe the day before yesterday. Anyway. And this has something to do with the, you know, transmigration within samsara. When we do, there are six realms. And if we do, this is human, this is heaven, and lowest is hell.

[10:14]

If we do something good, we are in the human world, human realm. If we do something good, we go up and being born in the heaven. And if we do something evil, we have to go down and be born in other four realms. So, you know, Buddhism has been kind of teaching to the common people is that we should do good things. Then we can be born in the heaven. And we enjoy a kind of a better way of life. And we should not do evil things. Otherwise, you will be born in hell. That is the principle of cause and effect or causality.

[11:27]

And basic principle of causality in terms of karma of being born depending upon the activity we do is the result or effect of certain cause. Should be received by the person who did the cause. No one else receives the result of that action. If we do evil thing, we have to receive the result. So we can't interchange or exchange. Even, you know, I did evil thing, but I don't want to go to hell, so please. No matter how much you take, it doesn't work in that way. So, depending upon our personal activity, we have to go, you know, somewhere.

[12:43]

That is the principle of karma and inga, cause and result. And eng is things which help us to do some cause. So, the principle law of causation is a law of transmigration. And in a sense, as I often said already, the goal of Buddhist practice is not going to be born in the heaven, but leaving this six realms of samsara and enter nirvana. In that sense, our goal of Buddhist practice is being free from inga, or cause and result.

[13:45]

But because cause and result, the principle of cause and result is the basis of the morality or ethics in Buddhist countries, in Buddhism it's never inga, the law of inga is never negated. If it's negated, the idea or teaching was considered to be heresy, not Buddhist. That means, to be free from inga is also a kind of inga. That means four noble truths. You know, suffering, the cause of suffering is, what is the cause of suffering? Thirst, desire like a thirst.

[14:51]

So this is cause and result. And the cessation of suffering is a result of eightfold correct path. So even being free from inga and ka, we are following the principle of cause and result, and cause and result. If we do things based on our desires, delusions, we could say three poisonous minds. If we live based on three poisonous minds, then our life becomes suffering. And if we practice eightfold correct path, we can cease the suffering.

[15:59]

That is cause and result, and cause and result. So being free from samsara, in that sense being free from cause and effect, is another or different cause and effect. So cause and effect, or the law of causation, is very important principle in any Buddhism. So it's never negated. But sometimes there is a teaching which seems to negate cause and result. And that sometimes becomes a big argument, whether that kind of teaching is Buddhism or not. Let's see.

[17:02]

So first he says, This power of the four great elements and five aggregates that allow us to practice also enables the cause and effect of either good or evil. This is evil cause and effect. This is good cause and effect. To practice. So our practice, using these four great elements and five aggregates, allowed this entire movement. Practice. This movement is a part of the movement of entire network of interdependent origination. In that way, you know, this causation is itself practice. And yet, however, we do not change the causes and conditions.

[18:10]

We do not control cause and conditions. Or fabricate them. Fabricate is opposition of maksa, not doing. Fabricate is zosa. That means, you know, we may fabricate some idea, if we do this, we will be born in the heaven or in the paradise or in the buddha land or better places. There are so many, you know, especially in the modern society, so many kinds of, how can I say, advertisement, if you take this medicine, you can be perfectly healthy.

[19:11]

It might be a fabrication of cause and result. I don't know, I'm not sure in this country, but in Japan, there are many kinds of false health food. Or natural food which may kill the cancer. All those things. And they make a lot of money. And yet, those people need to go to the jail. At least, at the end of their activity. So, you know, cause and condition, cause and effect cannot be fabricated by human beings. We have to follow this, you know, principle. So, our practice enables cause and effect to practice.

[20:15]

And again, he turned it over and said, the cause and effect sometimes makes us practice. So, he always saying both way. We cause, you know, mountains, rivers, and entire world, practice. And entire world makes us practice. So, ourselves and all other beings are working together and make our life or our world, our world of practice, affect each other. That is basic kind of, how can I say, interaction, interacting between self and all beings. The next sentence I need to explain.

[21:21]

The original face of this cause and effect, original face is not true face, is already clear. It is not doing, not arising, impermanence, not obscuring, and not falling, because it is dropped off. These four, five things, you know, not doing, not arising, impermanence, not obscuring, and not falling. Of course, the first one, not doing, is maksa. So, this cause and effect is maksa, not doing, that means not man-made thing. It's a much basic principle of cause, of, you know, human life.

[22:25]

And the second one, not arising, is a translation of musho, but as I said in the very, very beginning of this genzoe, musho literally means not arising, can be a kind of a miscopying of disho se, I'm sorry, disho means to be born or to arise, but probably this must be disho, that means nature. So, instead of not arising, probably this is not fixed nature. As he said, you know, evil is not fixed nature.

[23:27]

And impermanence is mujo, and not obscuring is fu mai. Fu is not, mai is to be dark. Because it's dark, we cannot see things clearly, but what obscuring means, we cannot see the cause and result or effect clearly. But fu mai means not obscuring, that means we see the cause and result clearly. And next one is fu raku, same fu and raku, same raku as shinjin, that's raku, means to fall.

[24:42]

And this not obscuring and not falling came from a koan story. This is a very well-known koan, about Hyakujo Ekai. Hyakujo Ekai was a disciple of Baso Doitsu, Baso or Mazu, a very well-known Chinese Zen master. Hyakujo was, his skill is well-known because of his saying of, one day not work is one day not eat. When Hyakujo gave a Dharma discourse at a Dharma hall, every day an unknown old person was there, came to listen to Hyakujo's discourse.

[25:57]

And when monks dispersed, the old man disappeared, every day. But finally one day, after the old monks left, the old man stayed and came to Hyakujo to say something. And the old man said, I'm not a man, I'm not a human being, but I am a fox, wild fox. And I used to be a Zen master Hyakujo, that means I lived on this mountain 500 lives before. So he was actually the Hyakujo. And when he was a Zen master on the same mountain 500 lives before,

[27:05]

someone came to him and asked whether a person of great practice, or a great practitioner, fall into the principle of cause and result or not. That means the person, great practitioner, can be free from the principle of cause and result or not. And the past Zen master Hyakujo said, such a person, the person with great practice, will not fall into cause and effect. Because of this answer, he became a fox for 500 lives.

[28:10]

And since he get tired of being a fox, and came to Hyakujo, present Hyakujo, and asked him, asked the same question, and asked Hyakujo, please make me released from the realms of animal or wild fox. So he asked the same question, whether a person of great practice fall into cause and effect or not. Then Hyakujo said, fumai inga, not obscuring cause and effect. So, that's the difference between fall into cause and effect. I mean, not fall into, that means being free from cause and effect. And fumai inga is not obscure the cause and effect.

[29:18]

And in that story, it said, because of Hyakujo's answer, not obscuring cause and effect, the old person became liberated from the realm of fox. And he said, now I stop being a fox. And if you go to the mountain and see inside a cave, you will find a dead body of a fox. And that's me. So please do the funeral for me. And it seems the next day Hyakujo went to the cave with his disciples and did the funeral. That is the story. And Dogenzen quotes this story, very interesting story, in two different chapters of Shobo Genzo.

[30:24]

One is Shobo Genzo Dai Shugyo. Dai Shugyo. Dai is great, and Shugyo is practice. So he write about great practitioner. And another is Jin Shin Inga. Jin Shin Inga.

[31:28]

Jin is deep or profound, and Shin is faith. Faith or belief in cause and effect. Deep trust or faith in cause and effect. This means we need to deeply trust or believe in the law of cause and effect. And in these two different chapters of Shobo Genzo, he discussed about the same story, story of the Hyakujo and the wild fox. And his comments are almost completely opposite. So this is one of the kind of argument among Sotozen scholars these days.

[32:39]

Whether these two almost opposite, contradicted comments by Dogen on the same story, can somehow exist together. Or Dogen changed his idea or his thought, and he negated, you know, Dai Shugyo was written earlier, and Jin Shin Inga was written later. And some scholars think Dogen changed his thought, his idea. So this chapter should be deleted from Shobo Genzo. This is his final understanding. But some scholars think these two can be, how can I say, integrated. Or, how can I say, these two, how can I say, show the higher truth.

[33:48]

Complement each other or not. And it's really interesting discussion, but I don't know. And I don't have time today to discuss this point. But basically what Dogen is saying is, in Dai Shugyo, he says, both Fumai Inga and Furaku Inga, not falling into cause and effect, and not obscuring cause and effect, can go together. Both are not negation of cause and effect. But in Jin Shin Inga, he clearly said, not falling into cause and effect is clearly negation of cause and effect.

[34:57]

So this is mistaken. We have to deeply believe in the law of cause and effect. That was what he wrote in Jin Shin Inga. And here, when he used the expression, you know, not obscuring and not falling, regarding cause and effect, I think at least when he wrote this chapter, Showa Kumaksa, he had the same understanding with Dai Shugyo. That means, that means, Furaku Inga is not a negation of Inga.

[35:58]

Or, in that case also, you know, fall into the realm of animal or wild fox is not a bad thing. It's a, as I said, you know, as a Bodhisattva, we should practice within samsara. So, this person kind of intentionally made a mistaken answer and intentionally became a fox in order to practice within samsara. Probably that might be Fat Dogen said when he wrote Dai Shugyo or this one. Showa Kumaksa. So, in that case, Furaku Inga doesn't mean we don't,

[37:15]

we are not controlled or affected by the law of cause and conditions. But Furaku Inga means even though we follow the cause and effect, the law of cause and effect, still we are free from it. We intentionally follow the cause and result. Even that karma is, you know, going to the hell. If we need to go to the hell or go to the realm of animal, depending because of cause and effect, the law of causation, we intentionally go there and practice there. That kind of attitude is, in a sense, free from cause and effect. I don't care if we go to hell.

[38:18]

If we go to hell, I practice there as a part of Bodhisattva vow. In that sense, you know, not obscure cause and effect, and not fall into cause and effect are the same thing. But later, Dogen Zenji clearly negates that kind of interpretation. And he said the answer, not falling into cause and effect, is a negation of causality. So this is a mistaken view. Anyway, at least here, he said this both not obscuring and not falling are the original face of cause and effect. And he said, because it is dropped off.

[39:24]

This dropped off means, even though we follow the law of cause and result, we really intentionally follow. So it's not a matter of, I don't want to go to hell, but somehow I have to. But I intentionally, as a part of my Bodhisattva vow, we go that place. That is a kind of dropped off. We don't cling to this place or better place. But wherever we have to go, we go and practice there. That's a kind of dropped off. Next sentence. When we study thus, if we study in this way,

[40:25]

all evils manifest themselves as not doing. So, before he said, you know, we allow them to be dropped off, allow them in the previous paragraph, the end of the previous paragraph, we drop off five aggregates. That means we drop off body and mind. And here is the same thing we drop off. And as a kind of, how can I say, a process of Bodhisattva practice, we go wherever we need to go. In whatever condition, we go and practice and work there. In that way, all evils manifest themselves as not doing.

[41:32]

As he said before, even when we are in the condition that all evil beings can be done, but if we have such an attitude and also drop off to our self, personal clinging, then we don't need to, really, to do evil things. Even we can do. And being assisted by this manifestation, manifestation of evil beings as not doing, so evil beings is not done, even though it's there, and even though it's possible, but we don't need to do. This being assisted by this manifestation, we are able to thoroughly see the truth that all evil beings are not doing. So here, this all evil beings are not doing,

[42:36]

is sho-aku makusa. But here, this sho-aku makusa is not, we should not do evil, but sho-aku, all evil beings are not doing. And we can completely cut off evil beings within sitting. This within sitting is za-toku-dan. Za is sitting. Of course, za in zazen. Toku is to be able to, or can, or possibility, or attain.

[43:39]

And dan is cut off. You know, as Dogen's teacher said, our zazen is dropping off body and mind. So when we drop off body and mind in our zazen, and letting go of whatever thought, or feeling, or desire, or whatever coming up from our karmic consciousness, within this letting go. And this letting go is not doing, or makusa. We do nothing. And at least when we are sitting with this letting go of thought, or opening the hand of thought, even though we have possibility, or capability to do evil thing, still evil thing is not done, or not doing. So, basically what he is saying is,

[45:03]

in our zazen, as a Jijo-yo-Zanmai, we sit, this five skandhas, together with all beings, within entire Dharma world, and let go of our personal desires, and clinging, then all evil deeds become makusa, not doing. And at this very moment, all evils manifest themselves as not doing, in the beginning, in the middle, and in the end. All evil deeds do not arise from causes and conditions.

[46:03]

They are simply not doing. All evil deeds do not perish by causes and conditions. Causes and conditions is in name. They are simply not doing. And if all evil deeds are in equality, all dharmas are in equality, this same sentence appeared before, and I explained. It took me one whole lecture. So, what he is saying here is, when we see evil deeds, from the perspective of Amitabha Samyukta Bodhi, in which everything is completely equal or same, there is no separation or discrimination or distinction,

[47:10]

that means no way to, how can I say, to divide the reality into two sides, one is good, another is not good, one is desirable, another is not desirable, and I want to get something good or valuable, meaningful. And we want to stay away or escape from something negative, not valuable, and something we don't want. This kind of distinction or discrimination and desire to go that side and desire to escape from that side, that is the basic cause of chasing after something that is greed

[48:13]

and escaping from something that is hatred. And this separation or discrimination itself is caused by our ignorance. Those are three poisonous minds, and because of those three poisonous minds, we start to run after something or escaping from something. That is the basic cause of this transmigration. And when we let go of thought, we stop making this separation, something good, something not good, something we like, something we don't like. And that is what we do in our zazen. No picking and no throwing away. We really just sit, stopping doing anything. This is really our maksa or not doing. And that is what we do in our zazen,

[49:14]

or we do nothing really. And according to Dogen, that is dropping off and being liberated, in a sense, from cause and effect, although we are following the principle of cause and effect. Still, whatever situation, condition we are, whether in hell or heaven or whatever conditions, we just sit there and work there. That is the way, even though we follow the law of cause and conditions, we are free from law of cause and conditions. You know, now I am talking about shobo genzo,

[50:19]

shobo maksa in English. To me, this is hell. I mean, Suryakira said, hell is talking about dharma in English. So, this is really hell. If I didn't come to this country, I didn't want to. And I don't need to. And this is a kind of a result or effect of, you know, when I finished my university and started to practice with my teacher, my teacher said, now we need some people who can talk and teach, Dogen's teaching in English or some European language. He said, you should study. He didn't say you should, but we need such a person. And would you? What do you want? And I couldn't say no.

[51:22]

Do you think you did a bad thing in a previous life? Maybe so. That's the basic cause of this problem. This suffering in the hell. But somehow I tried to do it kind of wholeheartedly. So, this is my practice in the hell. And if I really do it, try to do it wholeheartedly, then somehow I can feel a liberation. That means, if I do best, if I do my best, even if my ability is not enough, so my talk is not really perfect, still this is my practice. So there is a little bit liberation within this practice of hell. I think this is Bodhisattva practice.

[52:29]

Even if I didn't come to this country, even our friend, I was asked, I said no, then I could study Yushoku Genzo in Japanese, and discuss it in Japanese, and teach it to Japanese people. It must be much easier. But somehow this is my karma. So I'm in the process of cause and effect. Do you think you would be happier doing funerals? I don't know. It's up to you. So, you know, this is a kind of really subtle point. You know, transmigration within samsara is really suffering, and we cannot do as we wish,

[53:32]

so we are not free. But if we have a kind of a, what is the word, determination that I practice here, this is what I do, this is my mission, then even though our capability and our effort is not perfect, still we can find some freedom or liberation there. That is what we say, you know, nirvana within samsara. I can find a peacefulness in there. If I always try to judge my work, or in this case my lecture, if this is good or not good enough, this is really hell, because it's never perfect. But if I say it's okay not to be perfect,

[54:37]

then somehow I can enjoy it, and we can share the suffering with American people. Thank you. Okay. Let's see how many. Wow, still we have a long way to go. People who know that all evil deeds arise from causes and conditions, but do not see that the causes and conditions are naturally not doing, should be pitied. That means cause and condition is just following this law of causality, and we cannot be free. That is, of course, a part of Buddhist teaching. You should not negate the law of causality.

[55:39]

But if we think that is a kind of, how can I say, absolute kind of a fate, and we will never be able to free from that causality, then we are really kind of imprisoned within this causality. But somehow we can find a freedom within, even though we are following this principle. So, in that sense, we should see that cause and conditions, and cause and result is naturally not doing. It means there is no fixed nature. In a sense, it's empty. That is the place we can find liberation,

[56:44]

even though we are within the cycle of cause and result. Now, if the seed of Buddha arises from conditions, the conditions arise from the seed of Buddha. That means the cause, you know, seed of Buddha means, of course, our body-mind, bodhicitta, you know, arises from certain cause and conditions, because we have some, how can I say, something, some experience, whether it's present or unpleasant. Because of some experience, we allow way-seeking mind. So way-seeking mind is from cause and condition. And that is true.

[57:46]

And we practice following these cause and conditions. And cause and conditions help us to practice, to continue to practice. But usually we think cause and conditions and cause and result as a principle of transmigration. But what he said here is, this conditions, causes and conditions itself arise from the seed of Buddha. That means the entire network of dependent, interdependent origination. That is the source of causes and conditions. And actually that is seed of Buddha. So we should appreciate the cause and result, or cause and conditions and result. And next paragraph is, I think, simple.

[58:55]

He said, It is not that evil beings do not exist. However, they are just not doing. It is not that all evil beings exist. However, they are just not doing. So here, exist and not exist. That is all he is saying in this paragraph. Next paragraph. Exist is u. And not exist is mu. Unfortunately, in English, I can't find good word for u and mu. Usually being and not being, or exist and not exist. But somehow it doesn't work. So what he is saying is, all beings, all evil beings, are neither u nor mu.

[60:04]

And negation of u is hi u. And negation of mu is hi mu. Hi in hishi-ryo. Same hi. And because negation of u is mu, and negation of mu is u, so then we say neither u nor mu. That, as a logic, it includes u and mu. So, what Dogen is saying in this paragraph is, all these things are neither u nor mu. And yet, it's also u and mu. All four possibilities. But he negates all these possibilities, and he said makusa.

[61:13]

All those things are makusa, or not doing, or not fabricated. So it is not that all evil beings do not exist is hi u. However, they are just not doing. That is makusa. And it is not that all evil beings exist. So, but they are not doing. And it is not that all evil beings are empty. Empty is ku. Ku is almost same as mu. And form, next sentence, form is shiki. Right? Rupa. So, neither rupa nor empty, or neither form nor emptiness.

[62:17]

So, this is same as the Heart Sutra says, emptiness is form, form is emptiness. Neither form nor emptiness. Or, form is form, and emptiness is emptiness. That is what Dogen said in Shobo Genzo Makuhane Haramitsu. So, he used this expression makusa, in this case, as like a, like the expression jissou, or true form, or true reality, or shinnyo, true reality, or true tatata. Ja. And, as usual, he says, he makes another twist,

[63:24]

all evil beings are not not doing, but simply not doing. He always do this kind of twist, because then he simply say, these are not doing. Somehow, we create some concept, or definition of not doing. As I said, not doing is same as true reality, or true form, or true tatata. Then, at the very moment, we think, oh, that is what he meant in using the expression makusa, he just made it. And it's a kind of a shock for me, at least. That is what he's doing. If we think, you know, to understand what he said, like previous sentence, and I think, oh, that's what he meant,

[64:26]

then he says, that is not. What it means, if we create some understanding, he said, that is not. So, this is another kind of a acupuncture needle. So, if we think, you know, to make some logical understanding from this, we create another fabrication. So, this kind of writing, or usage of word, is like using an acupuncture needle. It has function and power, and if we kind of think, there's some concept or meaning in this expression, then we lose the sight of this kind of writing. So, he doesn't try to create another kind of logical,

[65:37]

or philosophical, or conceptual, how can I say, step. But, he said, stop it. Stop thinking. That is maksa. Don't create any concept in your mind. That is maksa. For instance, the spring pine trees are neither non-being or mu, nor being, u. And they are not fabricated. And autumn chrysanthemum is neither being nor non-being, and it is not fabricated. We kind of use pine tree as a decoration of New Year, because New Year, in the winter, we don't have many flowers.

[66:38]

And pine tree and bamboos are green in the winter. So we use pine tree or bamboos as a kind of decoration for New Year. And New Year, even though it's, in our concept, New Year is middle of winter, but in the lunar calendar, New Year is the beginning of spring. Spring starts the New Year day until the end of March. Those three months are spring, no matter how cold it is. And from April till June is summer. And July, August, and September are fall.

[67:42]

And September till December is winter, within lunar calendar. So the New Year day in lunar calendar is beginning of February, like the same as in Chinese New Year. This means spring pine trees. And chrysanthemum is one of the most beautiful flowers in the fall. But anyway, both time and seasons, and flowers and trees, are different in each season. And all year round, things are changing. And yet they are not fabricated.

[68:45]

It's a natural manifestation of this true reality. And Fat Dogen is saying that our practice is like a pine tree to be a pine tree. And a chrysanthemum is chrysanthemum. Shohaku should be just shohaku. That's all. That means just as it is. No comparison. You know, pine tree is more beautiful than chrysanthemum, or vice versa. So just be spring pine tree, or just be autumn chrysanthemum. That's enough. Even though winter is cold and fall is beautiful, there's no comparison, no choice. Just be there and live with wholehearted practice.

[69:53]

Not only beings in nature, but he said, all Buddhas are neither woo nor moo, but not doing. That is Buddha. And pillars, lanterns, whisk and staff, and so on, neither exist nor do not exist. And they are not doing. These pillars, lanterns, and whisk and staff are the things Dogen Zenji often used, especially in Ehe Korok, because whisk and staff is often the abbot get on the platform in the Dharma Hall to give formal Dharma discourses, usually hold a whisk and a staff. And, you know, these days,

[71:00]

this kind of formal discourse is done only on the occasion of Mountain Seat Ceremony. You know, at the Mountain Seat Ceremony, the abbot get up to the altar, holding whisk or hosu and staff. And that altar is called Shumi-dan. Shumi means, referred to, Mount Shumeru. That's the center of the world. That is why this ceremony was called Mountain Seat Ceremony. The abbot get on the top of the Mount Shumeru, the top of this world. And speech or expound Dharma. And, you know, in the Dharma Hall, also the Buddha Hall too, beside the altar there are lanterns.

[72:04]

You know, like candles. Because this altar is very small, we don't put lanterns. But if you go to Japanese temples, you will see lanterns by the altar. It's called Shumi-dan. And pillars refer to, you know, in the Japanese Buddhist temples' buildings, there are exposed pillars within the hall. That is called rochu. It's not hidden within the wall, but it's exposed. That is why this is called rochu. And lantern and pillars refer to things, you know, within the Dharma Hall. So those four things refer to the person who gives Dharma discourse,

[73:11]

that means the teacher. And lantern and pillars refer to people who are standing in the Dharma Hall and listening to the teachings from the abbot. So these two refer to persons who expound Dharma and people who receive that Dharma. So here, this means not only those things, but this means a teacher, the person who offers Dharma, and people who receive Dharma, are both neither exist nor do not exist,

[74:13]

neither who nor who. Here, you know, I'm speaking and you are listening. So I am whisk and staff and you are pillars and lanterns. And we are both neither who nor who. Thank you. Thank you. And the self, so Buddha and the teacher and the practitioners, and in any case, the self is neither who nor who, but not doing. Basically this is the same as the Heart Sutra says,

[75:14]

neither form is emptiness and emptiness is form. So all things are empty and yet all things are form. It's there, but it's not there. This reality of neither who nor who is sometimes expressed as a word ku. Ku means neither who nor who. But here Dogen also negated the dichotomy of form and emptiness. And he used this expression maksa, not fabricated, not doing. So it's just, everything is just as it is. All beings are just as they are. And that is true reality. And studying in such a way, to see in such a way, seeing from the side of wu and side of mu,

[76:20]

is manifested koan. Manifested koan is genjou seru koan. And manifestation of the koan is koan no genjou. So this is genjou koan and koan genjou. He often used these two expressions. Of course, genjou koan is a title of the very famous and important writing of Dogen. The first chapter of 75 chapter version of Shobo Genzo. Genjou koan is a manifestation of koan. In this case koan is a reality, true reality, or tatata. And manifested koan or koan genjou is, you know, each one of concrete beings, like us and like those things,

[77:33]

are manifestation of koan. So, Dogen always see, or show, or point out the true reality from two sides. One as wu, one as mu, one as genjou koan, another as koan genjou. That is what he says next sentence. We endeavor from the side of the host and we endeavor from the side of guest. Side of host is side of this person as a host. You know, how can I say? You know, as I said in Dogen's picture of the world,

[78:39]

each and everything are existing in the connection. And when we see each node of this network, each one is individual. And when we pick up this node, and this node is me, and this node is host, and this entire rest of the network is guest. Host and guest. So if I am a host, all of you are guest. And if you are host, I am part of the guest. So it's same as subject and object. Guest and host. And we should see the reality from both sides.

[79:40]

When we see from the host, this entire network is me, is shouhaku, this is my world. But when we see from the guest, there is no such thing called shouhaku. Because shouhaku is not a fixed entity. It's just a knot of the thread. If we unfold, untie the thread, nothing left. You know, when five scandals get together, it becomes shouhaku. But when it's scattered, there's nothing which used to be shouhaku. So shouhaku is just a collection of five scandals. And it looks like it exists for a while, but it's always changing. So each moment, you know, this is different shouhaku. But using our concept, I think, since I was born 47 years ago and 57 years ago,

[80:51]

until now, shouhaku is shouhaku. Shouhaku continues. But in each moment, different, actually different shouhaku, different condition of five scandals. But from one side, shouhaku is there, or exists. But from another side, there's no such thing. And we should see the reality from both sides. If we kind of pick up this entire network, or on this one knot, called shouhaku, this entire network is shouhaku. And yet, if we see from this network, there's no such thing called shouhaku. That is two sides, from host and guest. So Dogen always tries to show that reality from the side of host and side of guest.

[82:02]

Because it is already thus, even when we regret that we have done, thought us not to be done, it is still, without exception, the power of the practice of not doing. So everything is not doing, neither uu nor muu. There's nothing fixed. And yet, we cannot say there is nothing. If we see the reality in this way, he said, sometimes we regret that we've done, even though evil deed is not done, still I did. That is repentance. But he said, this regret or repentance is, without exception, the power of practice of not doing.

[83:07]

So it's okay to regret. And to regret means I made such and such mistake. And that is a kind of awareness or awakening that we make mistake. And that awakening is power of practice of not doing. That came from this reality of not doing. And because there is nothing fixed, we can make repentance and we can make change. And we can try to make effort to not to do the same mistake again. And try to change the way we think and try to change the way we behave. That's how we deepen our understanding and getting mature in our practice.

[84:12]

This changing is possible because we are not fixed being and yet we are not nothing. That's how we can change or we can grow or we can getting mature. And that's what emptiness means. But sometimes we think in the opposite way that, however, if we intend not to do evil deeds... I'm sorry. If we intend to do evil deeds because it is not doing, so that is a kind of sickness of emptiness. If we think, I can do, it's okay, I can do evil deeds, evil things, because it's empty. I can, you know, be free from the principle of cause and result.

[85:21]

I'm okay. If we think in that way, that is what is the word, the difficult word I introduced. Antinomianism, negation of morality. You know, if we accept our understanding this kind of teaching, carelessly, we can go to that extreme. And we can do whatever we do, because it's empty. We can be free from cause and result. Then, he said, it is like walking to the north and expecting to reach the country of X or somewhere in the south. So, this is really important point, you know. Evil deed is not doing, and yet if we intentionally try doing evil, you know, without faith, we go to hell.

[86:41]

That's how the cause and effect works. So, good and evil is not dichotomy in Dogen's teaching. But, not doing or evil, Dogen said, evil deed, evil is not doing. That means, as he said, when we hear the teaching of Anathasamyakam Bodhi, absolute reality beyond discrimination, somehow we hear that sound of teaching as not, what's the word, do not do any evil. And Dogen said, if we don't hear in that way, that is not true Buddhist teaching.

[87:46]

That's a teaching from demon. So, even though good and bad is not dichotomy, and we have to, it's not a matter of, we have to choose doing good. And we always have to avoid doing evil. Still, when we follow this absolute reality beyond discrimination, somehow evil deed becomes not doing, naturally, not because of this discrimination, and my personal, our personal effort to do good and not to do evil. That is the point of Dogen's teaching in this writing of Shogakumaksa. Well, maybe I cannot finish the section of not doing evil today.

[89:11]

A little bit left, but I think it's okay. Any questions? I'm still wondering about Nakasat. It seems like some places you translate it as not fabricated. Is that true, or is that a different word, that something is not fabricated? Not fabricate. Fabricate is a word for zosa. Zosa is the opposite of maksa. So, not fabricate is maksa. Okay. What I was thinking was, would Nakasat mean not fabricated or not fabricating? Because doing is some sort of action that one does. I think both. When he says, you know, all evil deeds is not doing, or maksa,

[90:15]

and I think this maksa is not doing. But when he said, self or Buddha is whatever, is neither, nor, nor, but maksa, I think this is not action, but it's the reality itself, reality of not doing. Description of its own state, which was the word that you used. Yeah, so the problem is, you know, Chinese word can be very vague, and includes so many different meanings, but English word cannot. Please. What are the four great elements of Chinese? Four great elements are qi, shi, ka, fu. Earth, water, fire, and wind.

[91:18]

Constructively, four elements of all beings from India, even before Buddhism. And in the, I think I talked this morning, in the case of our body, for example, the bone is earth element, that is solid, and blood is water element, and fire, heat is fire element, and the movement, our body move, is wind movement, wind element. So those are not really, really earth, water, fire, and wind. Those are something solid, and something liquid, and something which has heat, and movement.

[92:22]

Constructively, the four great elements of all beings. Please. The phrase, the power of the practice of not doing, what's another word, or how did you use practice? I mean, it's not our practice, is it practices like with intention, or with aim, but I don't think you mean that. Does it mean something like expression? The power of the practice of not doing. What does it mean, practice? I think he said the same thing in Shobo Genzo Uji, or Being Time, that all beings are actually practicing. Practicing means what? Means being there with some kind of effort. It has some function. So it has some sort of, something like intention, something like direction? It's not like an intention of human beings.

[93:28]

Okay. You know, to be water is a practice for this thing to, you know, give us some comfort. And grass is practicing to, you know, keep the water. And this table is practicing to hold these books. So that is a kind of idea. You know, everything has function and effort, and that is practice. Okay, thank you.

[94:14]

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