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 phase of this cause and effect is already clear. It is not doing, not arising, impermanence, not obscuring, and not falling, because it is dropped off.

[01:15]

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 evil deeds are not doing. and we can completely cut off evil deeds 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 deeds do not arise from causes and conditions. They are simply not doing. All evil deeds do not perish by causes and conditions. They are simply not doing.

[02:20]

If all evil deeds are in equality, all dharmas are in equality. 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. If the seeds of Buddha arise from conditions, the conditions arise from the seeds of Buddha. It is not that all evil deeds do not exist. However, they are just not doing. It is not that all evil deeds exist. However, they are just not doing. It is not that all evil deeds are empty, but they are not doing.

[03:27]

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 nor being and they are not fabricated. An autumn Christmas month is neither being nor non-being and it is not fabricated. All Buddhas are neither being nor non-being but not doing. Pillars, lanterns, whisk and staff, and so on, neither exist nor do not exist, and they are not doing. The self is neither being nor non-being but not doing.

[04:35]

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, 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.

[05:46]

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. Being like the empty space is clapping on the left and clapping on the right. Being like the moon in the water is that.

[06:47]

The water is obstructed by the moon. These not-doings are manifestations that are impossible to doubt. Let's see... So far she said that power of the four great elements and the five aggregates allow us to practice and allow the mountains, rivers, great earth and the entire world practice. And here he says, the same power unnamed the causes and effect of either good or evil to practice. cause and effect.

[07:50]

In Japanese, in-ga. And then it says, cause and condition, that is in-nen. In and en, but we pronounce as in-nem. One more name. In is cause, and ka is effect or result. And en 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, not the connection itself. Okay. In Nenka is a part of the ten suchness I talked maybe the day before yesterday. And this has something to do with the transmigration within samsara. When we do There are six realms, and if we do, this is human, this is heaven, and lowest is hell.

[10:08]

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

[11:28]

And the 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 things, we have to receive the result. So we cannot interchange, or exchange, even, you know, I did evil things, but I don't want to go to hell, so please. No matter how much you pay, 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 end is things which help us to do some cause. So Darwin's 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 yin-ga, or cause and result.

[13:45]

But because cause and result, the principle of cause and result is basis of the morality or ethics in Buddhist countries, well, 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 healthy, not Buddhist. That means to be free from yin-ga is also a kind of yin-ga. That means the cause of suffering. desire, thirst, desire, ragas, thirst.

[14:52]

So this is cause and result. And the cessation of suffering is a result of eightfold correct path. So even being free from in and car, we are following the principle of cause and result, and cause and result. If we do things based on our desires, delusion, we could say three-person mind, if we live based on three-positive mind, then our life becomes suffering. And if we practice eightfold correct past, we can cease the suffering that is cause and result and cause and result.

[16:03]

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 a 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. So first, he says, this power of the four great elements and the five aggregates that allow us to practice also enables the cause and effect of either good or evil.

[17:23]

This is evil, cause and effect. This is good, cause and effect. Two practices. 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, this causation is self-practice. And yet, however, we do not change the causes and conditions. We do not control cause and conditions or fabricate them. Fabricate is opposition of maksa, not doing.

[18:23]

Fabricate is zosa. That means, you know, we need to 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 way, better places. There are so many, especially in the modern society, so many kind of, how can I say, advertisements. If you take this medicine, you can be perfectly healthy. 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 or 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.

[19:47]

cause and effect cannot be fabricated by human beings. We have to follow this principle. So our practice enables cause and effect to practice. And again, he turned it over and said, the cause and effect sometimes makes us practice. So he always saying both way. 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 a world of practice.

[20:55]

affect each other. That is basic kind of a, how can I say, interaction, interacting between self and all beings. The next sentence I need to explain. The original faith of this cause and effect, original faith is a true faith, is already clear. It is not doing, not arising, impermanence, not obscuring, and not falling, because it is dropped off. for five things, not doing, not arising, impermanence, not obscuring, and not falling.

[22:01]

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 human life. And the second one, not arising, is a translation of musho, but as I said in the very beginning of this genzoe, musho literally means not arising. can be a kind of miscopying of this show. This show means to be born or to arise. But probably this must be this show, that means nature.

[23:10]

So instead of not arising, probably this is not fixed nature. As he said, evil is not fixed nature. And impermanence is mujo, and not obscuring is hu mai. Who is not? My is to be dark. Because it's dark, we cannot see things clearly. That fat obscure means we cannot see the cause and result or effect clearly.

[24:14]

But Fumai means not obscure. That means we see a cause and result clearly. And next one is Fuu, Raku. Same Fuu and Raku. Same Raku as Shinjin, that's Raku. Means to fall. And this not obscuring and not falling came from a koan story, this very well-known koan, about Hyakujo Ekai. Hyakujo Ekai was a disciple of Basso Doits, Basso or Mazu, a very well-known Chinese Zen master.

[25:18]

Hyakujo was, his school is well-known because of his saying of one day not work is one day not eat. When Hyakujo gave Dharma discourse at Dharma Hall, every day an unknown old person was there, came to listen to Hyakujo's discourse. And when monks dispersed, the old man disappeared. every day. But finally one day, after the old monks left, the old monk stayed and came to Hyakujo to say something.

[26:27]

And the old monk said, I'm not a monk, I'm not a human being. But I am a fox, wild fox. And I used to be 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, someone came to him and asked whether a person of great practice, a person of great practice or a great practitioner fall into the principle of cause and result or not. That means that the person, great practitioner, can be free from the principle of cause and result or not.

[27:40]

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. And it seems he gets 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

[28:45]

fall into cause and effect or not. Then Hyakujo said, 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 English not obscure the cause and effect. And in that story, it said because of Hyakujo's answer of not obscuring cause and effect, the old person became liberated from the realm of fox. And he said, now I stop quit being a fox. And if you go to the mountain and see inside a cave, you will find a dead body of a fox on that knee.

[29:56]

So please do the funeral for me. And the next day Hyakujo went to the cave with his disciples and did the funeral. That is the story. And Dogen-zen quote this story, very interesting story, in two different chapters of Shobo Genzo. One is Shobo Genzo Daishugyo. Dai Shugyo. Dai is great and Shugyo is practice.

[31:02]

So he write about great practitioner. And another is Jinshin Inga. Jin, Shin, In, Ga. Jin is deep or profound, and Shin is faith, faith or belief in cause and effect. deep trust or faith in cause and effect. It means we need to deeply trust or believe in the law of cause and effect.

[32:07]

And in these two different chapters of Shōbō Genzo, he discussed about the same story, the story of Hyakujō and the wild fox, and his comments are almost completely opposite. So this is one of the kind of argument among Soto-den scholars these days, whether these two almost opposite contradicted comment by Dogen on the same story can somehow, how can I say, exist together or Dogen changed his idea or his thought and he negated Daishigyo was written earlier and Jinshin Inga was written later and some scholars think Dogen Renji changed his

[33:16]

thought, his idea. So this chapter should be deleted from Shodo Gemdo. This is his final understanding. But some scholars think these two can be integrated. or I can, how can I say, these two, how can I say, show the higher truths, complement each other or not. It's a 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 Daishugyo, he says, both Fumai-Inga and Furaku-Inga

[34:24]

not falling into cause and effect and not oversecuring cause and effect can go together. Both are not negation of cause and effect. But in Jinshin Inga, he clearly said not falling into cause and effect is clearly negation of cause and effect. So this is mistaken. We have to deeply believe in the law of cause and effect. That was he wrote in Jinshin Inga. And here, when he used the expression, you know, not obscuring and not following, regarding cause and effect, I think, at least when he wrote this chapter, Shoakumakusa, he had the same understanding with Daishugyo.

[35:46]

That means is not a negation of . Or in that case also, you know, fall into the wearing 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 the fox in order to practice within samsara.

[36:51]

Probably that might be Fat Dogen said when he wrote Daishiyo, or this one, Shokumakusa. So in that case, furaku inga doesn't mean we are not controlled or affected by the law of cause and conditions. But furaku inga means even though we follow the law of cause and effect, still we are free from it. We intentionally follow it. the cause and result. Even that karma is going to the hell. If we need to go to the hell or go to the realm of animal,

[37:56]

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. If we go to hell, I practice there as a part of our bodhisattva vow. In that sense, not obscure cause and effect and not fall into cause and effect are the same thing. But later, Dogen Zenji clearly negated that kind of interpretation. And he said the answer for not falling into cause and effect is a negation of causality.

[38:59]

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, 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 him, but somehow I have to. But I intentionally, as a part of my voice that was bound, we go that place. That is a kind of drop-off.

[40:00]

We don't cling to this place or a better place, but wherever we have to go, we go and practice there. That's a kind of drop-off. Next sentence. When we study thus, if we study in this way, 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.

[41:01]

And here is the same thing we dropped 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 evil manifests themselves as not doing. As he said before, even when we are in the condition that all evil deeds 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 deeds as not doing, so evil deeds is not done, even though it's there, and even though it's possible, that we don't need to do.

[42:15]

being assisted by this manifestation, we are able to thoroughly see the truth that all evil deeds are not doing. So here, this all evil deeds are not doing is sho akumakusa. But here, this sho akumakusa is not doing evil, but sho akumakusa, all evil deeds are not doing. And we can completely cut off evil deeds within sitting. This within sitting is Za, toku, dan.

[43:24]

Za is sitting, of course, in the den. Toku is to be able to, or can, or possibility, or attain. And dan is cut off. you know, as we... Dogen's teacher said, our zazen is dropping off body and mind. So then we dropped 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 maksa, we do nothing. And at least then we are sitting with this letting go of thought or opening the hand of thought.

[44:28]

Even though we have possibility or capability to do evil things, the evil thing is not done or not doing. So, basically, Fapin's saying is, in our Zazen, as a Jijuyo Zen mind, you know, we sit this, you know, five skandhas together with all beings within entire Dharma world and let go of our personal desires and clinging. Then all evil deeds become maksa, not doing.

[45:35]

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. They are simply not doing. All evil deeds do not perish by causes and conditions. Causes and conditions is in nen. They are simply not doing. And if all evil deeds are inequality, all dharmas are inequality. This same sentence appeared before and I explained. It took me one hour, one whole lecture. So what he's saying here is When we see evil deed from the perspective of Amitabha Samyaksambodhi in which everything is completely equal or same, there is no separation or discrimination or distinction, that means no way to, how can I say,

[47:17]

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 and escaping from something that is hatred. And this separation or discrimination itself is caused by our ignorance.

[48:25]

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 base 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 Zen. no picking and no throwing away. We really just seek stopping doing anything. This is really our maksa, or not doing. And that is what we do in our Zen, or we do nothing really. And according to Dogen, that is a dropping of

[49:31]

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 the 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 the law of cause and conditions. You know, now I'm talking about Shobo Genzo, Showa Kumakusa in English. To me, this is hell. I mean, Circulos said, the hell is talking about Dharma in English.

[50:34]

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 about teach talking teaching in english or some european language 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. Do you think you did a bad thing in your previous life? Maybe so. That's the basic cause of this problem, this suffering in the hell.

[51:37]

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's a little bit of liberation within this practice of help. I think this is one sort of practice. Even if I didn't come to this country, even when I was asked, I said no, then I could study Yusho Bogenzo in Japanese and discuss it in Japanese and teach it to Japanese people.

[52:47]

It must be much easier. But somehow this is my karma, so I'm in the process of cause and effect. Brilliant. Do you think he would be happy you're doing funerals? I don't know. It's up to you. So this is kind of really a subtle point. transmigration within samsara is very suffering and we cannot do as we wish 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.

[54:03]

That is what we say, you know, Nirvana, Ujjain, samsara, I can find that peacefulness in there. If I always try to judge my work or my, 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, then somehow I can enjoy and we can share the suffering with American people. 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.

[55:18]

That means cause and condition is just following this law of causality and we cannot be free. is a part of Buddhist teaching. We should not negate the law of causality. But if we think that is a kind of, how can I say, absolute kind of a thing, And we cannot, we'll never be able to flee from that causality. Then we are really kind of imprisoned within this causality. But somehow we can find our freedom within, even though we are following this principle, So in that sense we should see that cause and conditions and cause and reality is naturally not doing.

[56:31]

Means there's no not fixed nature. In a sense it's empty. That is the place we can find a liberation even though we are within the cycle of cause and result. If the seed of Buddha arises from conditions, the conditions arise from the seeds of Buddha. That means the seed of Buddha means, of course, our body-mind, bodhicitta. you know, arise from certain cause and conditions, because we have some, how can I say, something, some experience, whether it's present or unpresent. Because of some experience, we allow way-shaking mind.

[57:36]

So way-shaking mind is from cause and condition. And that is true, and we practice following this 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 these 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 the seed of Buddha. So we should appreciate the cause and result or cause and conditions and result.

[58:43]

And next paragraph Yes, I think simple. He said, it is not that evil deeds do not exist, however, they are just not doing. It is not that all evil deeds exist, however, they are just not doing. So here, exist and not exist, that is all he is saying in this paradox. Exist is oo, and not exist is moo. Unfortunately in English I can't find good word for oo and moo. Usually being and not being, or exist and not exist, but somehow it doesn't work.

[59:52]

So what he's saying is all B, all evil Ds, evil Ds are neither U nor Mu. And negation of U is He-U. And negation of Mu is He-Mu. He in Hishiryo, same He. And because negation of u is mu, and negation of mu is u, so often we say neither u nor mu. That, as a logic, it includes u and mu. What Sattdhogge 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.

[61:05]

But he can get all these possibilities, and he said maksa, all those things are maksa, or not doing, or not fabricated. So it is not that all evil deeds do not exist. However, they are just not doing. That is maksa. And it is not that all evil deeds exist, but they are not doing. And it is not that all evil deeds are empty. Empty is ku. Ku is almost same as mu. And form, next sentence, form is shiki, rupa. neither looper nor empty, neither form nor emptiness.

[62:18]

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 Shodo Genro Maka Hanyu Haramitsu. So he used this expression makusa in this case as like a like the expression 実相, or true form or true reality, or 信仰, true reality or true ta-ta-ta. And as usual he says, he makes another twist, all evil deeds are not not doing, but simply not doing.

[63:31]

He always does this kind of twist because then he simply says these are not doing, somehow we create some concept The definition of not doing, as I said, not doing is the same as true reality or true form or true ta-ta-ta. Then at the very moment we think, oh, that is what he meant using the expression maksa, he just negated 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, then he says, that is not. That means if we create some understanding, he said, that is not.

[64:35]

So this is another kind of an acupuncture needle. So if we think to make some logical understanding from this, we create another fabrication. So this kind of writing or using usage of words is like using an architecture needle. It has function and power and if we kind of think there's some concept or meaning in this expression, then we do the sight of this kind of writing. So he doesn't create, try to create another kind of logical or philosophical or conceptual, how can I say, stick.

[65:43]

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 and pine tree and bamboos are green in the winter.

[66:46]

So we use pine tree or bamboos as a kind of a decoration for New Year. And New Year, even though 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 to June is summer. July, August, and September are fall. And September to December is winter within lunar calendar.

[67:51]

So the New Year day in lunar calendar is beginning of February, like same as in Chinese New Year. That is what this means, spring pine trees. And, you know, chrysanthemum is one of the most beautiful flowers in the fall. But anyway, both time and seasons and flowers and trees are, you know, different in each season. And all year round things are changing. And yet, they are not fabricated. It's a natural manifestation of this true reality. And the first Dogen saying is, our practice is like a pine tree to be a pine tree, and a chrysanthemum is chrysanthemum.

[69:04]

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. not only beings in the nature, but he said, all Buddhas are neither woo nor moo, that not doing, that is Buddha.

[70:08]

And pillars, lanterns, whisk and staff, and so on, neither exist nor do not exist, and they are not doing. These pillars, lanterns, and this kind of stuff are things Dogen Zenji often used, especially in Ehe Kolog, because this kind of stuff is often the abbot. get on the platform in the Dharma Hall to give formal Dharma discourses, usually hold a feast and a staff. And these days, this kind of formal discourse is done on the occasion of our Mountain City ceremony. you know, at the mountain seat ceremony, the abbot get up to the altar holding fish or hossu and stuff.

[71:20]

And that altar is called Shumi Dam. Shumi means refer to Mount Sumeru. That's the center of the world. That is why this ceremony was called mountain seat ceremony. about to get on the top of Mount Sumeru, the top of this world, and speech or expand Dharma. And, you know, in the Dharma Hall, also the Buddha Hall too, beside the altar there are lanterns. you know, like a candle. Because this altar is very small, we don't put a lantern. But if you go to a Japanese temple, you will see lantern by the altar called shimidam.

[72:22]

And pillars refer to, you know, in the Japanese Buddhist temples, buildings, there are exposed pillars within the hall. That is called rōchū. It's not hidden within the wall, but it's exposed. That is why this is called rōchū. 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, 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.

[73:25]

So these two refer to persons who expand 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 the people who receive Dharma are both neither exist nor do not exist, neither move nor move. here you know i'm speaking and you are listening so i am wisconsin's staff and you are pillars and lanterns and we are both thank you

[74:27]

And the self saw Buddha and the teacher and the practitioners, and in any case, the self is neither woo nor moo, but not doing. Basically this is the thing as far as the heart sits as things. 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 nida, u, noa, nu is sometimes expressed as the word ku. Ku means nida, u, noa, nu. But here Dogen also negated the dichotomy of form and emptiness. And he used this expression, maksa, not fabricated, not doing.

[75:52]

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 is manifested koan. Manifested koan is genjō-seru koan and manifestation of the koan is koan no genjō. So this is genjō koan and koan genjō. he often used, you know, these two expressions. Of course, Genjō Kōan is a title of the very famous and important writing of Dōgen, the first chapter of the 75-chapter version of Shōbō Genzō.

[77:03]

Genjō Kōan is a manifestation of Kōan. In this case, Kōan is a reality, true reality. And manifested koan or koan genjo is each one of concrete beings like us and like those things are manifestation of koan. So Dogen always see or show or point out the true reality from two sides, one as a Wu, one as a Mu, one as a Genjo Koan, another as Koan Genjo. That is what he says next. sentence, we endeavor from the side of the host and we endeavor from the side of guest.

[78:14]

Side of host is side of this person as a host. You know, how can I say? As I said, in Dogen's picture of the world, each and everything are existing in the connection. And when we see each knot of this network, each one is individual. And then we pick up this node, and this node is me. And this node is host. And this entire, or the rest of the network is guest.

[79:18]

Host and guest. So if I am a host, all of you are guest. And if you are a host, I am part of the guest. That is how, same as subject and object. Guest and host. And we should see the reality from both sides. When we see from the host, this entire network is me. is shohaku, this is my world. But then we see from the guest, there's no such things called shohaku, because shohaku is not a fixed entity, it's just a knot of the thread. If we unfold and tie the thread, nothing left. When five scandals get together, it becomes shōhaku. But when it's scattered, there's nothing which used to be shōhaku.

[80:22]

So shōhaku is just a collection of five scandals. It looks like it exists for a while, but it's always changing. So each moment, you know, this is different shohaku. But using our concept, I think since I was born 47 years ago, I'm 57 years old. Until now shohaku is shohaku, shohaku continues, but in each moment different, actually different shohaku, different condition of five skandhas. But from one side shohaku is there or exists, but from another side there is 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 node called Shōhaku, this entire network is Shōhaku.

[81:34]

And yet, if we see from this network, there's no such thing as called shohaku. That is true sign from host and guest. So Dogen always tried to show that reality from the side of host and side of guest. Because it is already thus, even when we regret that we have done, for us not to be done, it is still without exception the power of the practice of not doing. So everything is not doing, neither do nor move. 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 what we've done even though evil deed is not done, still I did.

[82:51]

That is repentance. But he said this regret or repentance is, without exception, the power of practice of not doing. 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 made a mistake. And that awakening is a power or practice of not doing that came from this reality of not doing. And because there's 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.

[84:03]

That's how we deepen our understanding and getting mature in our practice. 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 get 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 a 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,

[85:11]

be free from the principle of cause and result. 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 teachings 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, where you are in the south.

[86:16]

So this is a very important point. Evil deed is not doing, and yet if we intentionally try doing evil, without faith we go to heaven. That's how the cause and effect works. So good and evil is not dichotomy in Dogen's teaching, but are not doing, or are evils When Dogen said, evil doing, evil deed, evil is not doing, that means, as he said, when we hear the teaching of Anathara Samyak Sambodhi, absolute reality beyond discrimination, somehow we hear that sound of teaching as not

[87:33]

what's the word, do not do any evil. And Dogen said, if we don't hear in that way, that is not to this teaching, that teaching from daemon. So even though good and bad is not a dichotomy, and it's not a matter of we have to choose doing good, and we always have to avoid doing evil, still then we follow this absolute reality beyond discrimination. somehow evil deeds become not doing, naturally, not because of this, you know, 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 Shoaku Nakusha.

[88:46]

Well, maybe I cannot finish the section of not doing evil today. A little bit left, but I think it's OK. Any questions? I'm still wondering about maksa. It seems like some places it's translated as not fabricated. Is that true, or is that a different word that's coming in as not fabricated? Not fabricated. Fabricated is a word for zosa. Zosa is the opposite of maksa. So not fabricated is maksa. Okay.

[89:51]

What I was thinking was, would Makassar mean not fabricated or not fabricating? Because doing is some sort of action that one does. I think both. Then he says, you know, all evil deeds is not doing, or Makassar. And I think this Makassar is not doing. But then he said... I think this is not action, but it's the reality itself, the reality of not doing. Yeah, so the problem is, you know, Chinese word can be very vague and include so many different meanings, but English word cannot. One of the four great elements of... Four great elements are chi, si, ka, fu.

[91:10]

Earth, water, fire and wind are considered to be four elements of all beings from India, even before Buddhism. And in that, 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. Our heat is a fire element, and the movement, our body move, is a wind movement. element. So those are not really earth or water, fire, and wind.

[92:12]

Those are something solid and something liquid and something which has heat and movement are considered to be the four great elements of all beings. OK? Please. The phrase, the power of the practice of . What's another word? Or how did you use practice? I mean, it's not our practice. Practice is like with intention or with aim, but I don't think you mean that. Does he 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.

[93:16]

It has some function. Uh-huh. So it has something like intention, something like direction? It's not like an intention of human beings. To be water is a practice for this thing to give us some comfort. And grass is practicing to keep the water. And this table is practicing to hold these books. So that is a kind of idea. Everything has function and effort, and that is practice. Okay. Thank you. Thank you.

[94:15]

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