Good morning. This is the last lecture on Ashokamaksa. We have about two pages. So, hopefully, we can finish this morning. So, let me read the rest of the text. In this English version, page 6, the very bottom of this page, line 3 from the bottom. Even if Dorin admonished people, not to do evil deeds based on the criterion of human fabrication, and encouraged people to do good things based on conventional measurements.

[01:11]

These are nothing other than not doing, or manifested reality. In general, whether we hear it from a certain teacher for the first time, or whether we experience it in the ultimate stage of the result of practice. This is called the beginning is correct, the end is correct, or the cause of the Buddha and result of the Buddha. cause and effect in the Buddha way is not a matter of the discussion, such as a different maturation or equal streams. Therefore, unless we practice the cause of Buddha, we will never be able to attain the result of Buddha.

[02:18]

Because Dorin expressed this principle, we are able to see the Buddha Dharma in his saying. Even though many evil deeds pervade the entire world on so many levels, and even though evil deeds have swallowed the entire Dharma so many times, there is still salvation and liberation in not doing. Because everything good is good in the beginning, in the middle, and in the end. Doing good actualizes its own nature, form, body, and energy, and so on, as they are. Because Kyo-I has not walked in the trace of the past, he said, even a three-year-old child can say so.

[03:22]

He spoke in such a way without having the strength of truly expressing the true expression. How pitiful, Kyori. What are you saying? You speak in this way because you have never heard of the sound of the wind of Buddha. Do you know a three-year-old child or not? Do you know the principle of a child being born as reality itself? Those who know a three-year-old child must also know all the Buddhas of the three times. How could those who have not yet known all the Buddhas of the three times know a three-year-old child? Do not think that since you have seen three-year-old child, you know them.

[04:27]

Do not think that since you have not yet seen them, you do not know them either. Those who have known a speck of dust know the entire world. Those who have penetrated one dharma penetrate ten thousand dharmas also. Those who have not yet penetrated 10,000 dharmas do not penetrate one dharma. When those who study penetration penetrate thoroughly, they see 10,000 dharmas as well as one dharma. Therefore, those who study one speck of dust inevitably study the entire world. It is extremely foolish to think that a three-year-old child cannot speak of Buddhadharma, and to think that what a three-year-old child says must be easy to understand.

[05:39]

This is because to clarify life unto life, I'm sorry, to clarify life and to clarify death is the one single great matter of cause and conditions of Buddha's students. An ancient word is said, when you were first born, you had a share of the lion's roar. The share of lion's roar means the virtue of Tathagatas turning the Dharma wheel. it is turning the Dharma Wheel itself. Another ancient Oji said, coming and going within life and death is nothing other than the true human body. For this reason, to qualify the true body and to endow the virtue of the Lion's Roar must be truly the one single great matter,

[06:43]

It should not be easy. Therefore, trying to clarify the causes and conditions and actions of a three-year-old child is rather a great cause and condition. This is because there are sameness and differences between the causes and conditions and actions of all the Buddhas of the Three Times and those of a three-year-old child. Because Kyo-I foolishly had not been able to hear the expression of the Truth by a three-year-old child, He never even questioned if there were such a possibility, and thus he spoke as he did. He did not hear the voice of the Way, enduring things that is more pronounced than thunder.

[07:52]

in order to point out that Dorin could not express the truth. He said that even a three-year-old child could say such a thing. Kyoi did not hear that, the lion's roar of a child, and stumbled on the turning of the Dharma wheel of the Zen Master. Because Vajrayana Master could not restrain his compassion, he went on to say, even though a three-year-old child can say so, an eighty-year-old person cannot practice it. What he meant was that there is an utterance a three-year-old child can say, to express the truth, so we must carefully study it.

[08:54]

There is an utterance even an 80-year-old person cannot practice, so we must endeavor to practice it carefully. He meant that I leave the child's ability of expression entirely up to you. not to the child. I leave the old person's inability of practice entirely up to you, not to the old person. It is the principle that the Buddha Dharma must be disowned, expanded, and its essence embodied in this way. Shōbō Genzō Shōwaku Makusa, True Dharma Eye Treasury, Not Doing Evil, presented to the Assembly at Kōshō Hōrin-ji on the evening of full moon in the second year of Enno, that is 1240.

[10:01]

So this is part of Dōgenji's comment on this story about Chōka Dōrin and Haku Kyoi or Hakurakuten. Dōgenji often makes a very unique comment or commentary on this kind of Kōan stories. very different from usual understanding of the story in the Zen tradition. And he tried to kind of squeeze much deeper understanding or expression of Dharma. And his work is really incredible.

[11:06]

For example, he you know, makes the story of Vaso's polishing tile to a completely different story, without changing anything. And he read, for example, about Buddha nature, you know, all living beings have Buddha nature, into all living beings and entire beings are Buddha nature. And uji, the expression uji is the same. Usually uji just means sometimes, or once, or another time. But he did this expression, very common expression as sometimes, uji, did as being and time. And he revealed a very deep meaning of this expression. That was kind of his method.

[12:12]

of teaching Dharma. And I think he could do such a thing because using Chinese expressions, because he was not a Chinese, because Chinese is a kind of, you know, foreign language. You know, for Chinese people, you know, to interpret such a way is impossible. Because Chinese sentence, one certain Chinese sentence, means only that sentence means. But when, you know, foreigner read the foreign language, first we have to check, you know, the meaning of each word. meaning that entire one complete sentence try to convey is coming after checking each and every words.

[13:13]

And especially in Chinese characters, we can see or we can read in many different ways. If we just, in a sense, deconstruct the sentence, and check each and every Chinese verse. And he read, I think, in very different ways from the common or natural way Chinese people read. I think that was his kind of method or source of magic. And I think he's doing the same thing on this story. But in this case, he's not so successful, I think. Please. Are you saying that you're going to read some characters differently in Japanese and in Chinese?

[14:18]

Even within Chinese, one Chinese character can mean different things. And in certain sentences or contexts, Chinese people read certain Chinese characters only one way. But because we are not Chinese, you know, first we have to check each and every possibility of the characters. We can see, we can read in completely different way than Chinese people usually don't. You know, for example, when I started English, in the very beginning, You know, I was at Tantaiji. I have some, you know, American friends. And when I visited the person's apartment at noontime, he said, I'm going to eat lunch.

[15:29]

And I thought he was going somewhere to eat lunch. But he started to eat lunch right there. I was wondering what to going means. If he eat right here, why does he say to go? For us Japanese, to go means to go. If he doesn't go anywhere, why does he say to go? For, I think, a native English speaker, this question, it never happens. Because to go to something means our plan, our intention, or our future. So only foreigners can have such a question. And maybe we can interpret it in different ways native English speakers can never think of. Another example might be, in English, we say, it's raining.

[16:34]

And we know this it has nothing, means nothing. It means, and in Japanese we say, the rain is falling. But in English we say, it is raining. And I think many Americans question what this it means. But I was questioning what this it means. What is raining? We should really clarify what this means. And I think it's really interesting. This means this entire dharma world, this entire network of interdependent origination is reigning. So I, once, when I was at Ganesha, once I said, it's show-hacking. It's not a matter of show-hacking. It exists here. But something is shocking, shocking the kind of happening.

[17:41]

But, you know, for a native English speaker to think in such a way is, I think, not possible. I think that Dogen is doing, using Chinese expressions, kind of the same thing. And basically, you know, this story you know, Hakkyoi asked for the essence of Buddhist teaching. The Zen Master said, not doing any evil and practice everything good. And Hakkyoi said, even a three-year-old child can say such a thing, such a simple teaching. Then, the Zen Master said, even though a three-year-old a child can say it, even an 80-year-old person cannot do it or cannot practice it.

[18:46]

Basically, you know, this conversation is saying, you know, there is a proverb, to say is easy, but to do is difficult. What is the English proverb for this? So, that's all it means, I think. And that is common understanding. So, you know, in this writing, Dogen Zenji was really severely criticized. But that was what he meant, I think. I mean, there must have meant. And it's so, I think, even for Dogen, so difficult to squeeze a deeper meaning from this story. That's why I think Dogen was almost angry with Hakukyōri, because I think he should say more.

[19:51]

The master said, even an 80-year-old person cannot do it. Hakukyōri didn't say anything, but just and made prostration and left. I think Dogen wanted him to say something more kind of interesting or profound. That's why, you know, his work here is not so successful, I think. That's why he's hungry. Anyway, so he tried to twist the story. You know, Hakkyo's understanding of the Dazen Master's saying is, you know, very kind of a common sense, as to say is easy and to do is difficult.

[20:56]

But Dogen said, even if Dorin admonished people not to do evil deeds based on the criterion of human fabrication, and encouraged people to do good things based on conventional measurement, that is, you know, not only Hakkyoi, but also common people's understanding. Probably even the Zen masters meant so. But Dogen But this teaching is nothing other than not doing of manifested reality, not doing is maksa, and manifested reality is genjo. So, he really wants to say this story shows much more deeper truth. And in general, Buddhadharma is the same whether we hear it from a certain teacher for the first time, or whether we experience it in the ultimate stage of the result of practice.

[22:14]

Before, in the section of not doing evil, he said, when we study The teaching of Anuttara Samyak Sambodhi, in the beginning, the teaching of Anuttara Samyak Sambodhi sounds like not to do anything evil. So, in the beginning, the Anuttara Samyak Sambodhi, that is beyond discrimination, beyond good and bad, and seeing everything in equality, or the sameness, When we hear the teaching of that reality, we hear like not doing any evil. That is what we hear from a certain teacher for the first time.

[23:17]

And here he again thinks, You know, final, this Chokadourin's atonance is final, or essence of Buddhadharma. So, final teaching. So, whether we experience it in the ultimate stage of the result of practice. So, even in the ultimate stage of the result, the teaching of the Anuttara Samyak Sambodhi is the same. But in this case, it does not mean we have to, you know, make distinction or discrimination between good and evil and try to make choice to do good and not to do evil. But without such personal effort, using personal willpower and discrimination,

[24:23]

If we fully awaken to the reality of interconnectedness, then not to do evil things is just a matter of course. That's just a natural thing. But still, you know, the action is the same, not doing evil. That's why I translate this verse not as an imperative, but as a noun, not doing of any evil, and doing of everything good, and purification of one's own mind. So this is not things we should do using our personal effort, but these are all Buddhas have been doing as the way, you know, Buddha lived. That's all.

[25:26]

So this teaching of, you know, not doing any evil, doing everything good and purification of our mind is a teaching not only for the beginners, or even the three-year-old child can understand, but this is a kind of a lifestyle of Buddha who have free, completely awakened to the reality. So in that sense, teaching only even three-year-old child can understand and say, and teaching even eighty-year-old person cannot free practice, and Buddhas are just doing, naturally, the same practice. So if we can free, you know, carry out not doing of evil and doing of good and purification of mind, we are Buddha.

[26:37]

So, this is called the beginning is correct, the end is correct. So, if we hear that teaching in the very beginning of our study and practice of Dharma, That is true cause of Buddhahood. And even when we reach to the Buddhahood, our practice is the same. So this is what is meant, beginning is correct, end is correct. This is kind of a common Zen expression. If beginning is correct, end is correct. That means if the beginning is wrong, the end is wrong. So we must be careful in the very beginning. Because if the direction we start to walk is different from the right direction, the more we walk and the more we practice, we get far away from the direction we need to go.

[27:55]

So if the beginning starting point and direction at the starting point is correct, we naturally go to the correct destination and we receive a correct result. So this teaching of not doing evil and practice good and purify our mind shows the right direction we should go. And this teaching is valid not only for beginners, but even the Buddhas still practice the same teaching. So the cause of the Buddha and the result of Buddha are the same cause and result are the same. Cause and effect in the Buddha way is not a matter of a discussion such as different maturation or equal streams.

[29:07]

These different maturation or equal streams are kind of terms used not only in Abhidharma but also in teachings like Yogacara. Different Maturation is a translation of Ijuku. I-JU-KU-IN, more often the word I-JU-KU-KA is used. I-JU-KU, either IN or KA, that means cause or result. And the equal string is a translation of TO-RU.

[30:08]

or lu, in or ka. There are many other kind of words about in and ka in Abhidharma and Yogacara system of teaching. But, for example, in Yogacara, ichigo ka means, you know, they... classify our, analyze our consciousness into eight layers, and explain how we create the karma, twisted karma. because of the seventh consciousness, that is called manas, or in English sometimes called as ego consciousness, grasps the deepest consciousness called araya as me.

[31:25]

So the ego consciousness thinks that in the araya consciousness all the experiences we did, we have done, are stored as seeds. And those, and ego consciousness grasps these seeds as me. And, based on this grasping, ego consciousness, or seventh consciousness, controls the first six consciousnesses. Those are usual consciousness caused by our encountering between eye and color, or shape, and ear and sound, nose and smell, and taste, and tongue and taste. When they encounter some dharma or object of mind and mind encounter, something happens. That is the function of our mind.

[32:29]

our consciousness. And because seventh consciousness grasps the seeds stored in araya consciousness, the seventh consciousness controls the way those six consciousness works. That's why our consciousness, our thinking, our view, are kind of distorted and become self-centered. That's fine, even though we see the same thing, because the seeds stored in the arya consciousness are different, each one of us. So, even when we see the same thing, we view and evaluate in different ways, and we take action or react in different ways. And that is how we create ego-centered karma, twisted karma.

[33:36]

And they say, you know, the araya consciousness continues even when we are, our consciousness doesn't, almost doesn't work. That means even when we are sleeping, or when we are faint, Unconscious. Still, alive consciousness continues. But this continuation is called like a waterfall. It's not a fixed entity like Atman, but it's flowing. So it's impermanent. So it arises and perishes every moment. In each moment it arises, and in each moment it perishes. And in the next moment it arises again and perishes again. That's how the experience of continuation is, and yet impermanent.

[34:43]

So, arya consciousness is a collection of Many different karmas, either good and evil, are the seeds. But in each moment, aware consciousness is neither good nor evil. It's neutral. So the cause can be good and evil. We may do something good and something evil. Whatever action we do, either good or evil, as a result, the next, the arya consciousness, in next moment, is neither good nor evil. It's neutral. It's always neutral. And yet, as a seed, as a kind of a percentage of seed, depends on how much good deed we do and how much evil deed we do.

[35:48]

You know, evil seed or good seed or neutral seed are stored. So, we can say relatively, have tendency to do such evil things and tendency to do certain good things. But even though we have such tendency or ability as a personality, still this personality as a whole is neutral. So each action can be good or evil. And that, you know, bring about evil deed, bring about a painful result or suffering. And good deed bring about a joyful result. Still, that moment, the moment we receive this result from either good or evil,

[36:56]

these, the person itself is neutral. And yet, this person has, of course, possibility to do either good or evil, depending upon how much good seed and evil seed are there. But we cannot, you know, name this person is good person or evil person. No matter how much, you know, seed of evil karma are there, still this person is neutral. That means there is a possibility to change, depending upon what we do at this moment. That is the meaning of Iju-kukkha, even though cause can be good or evil, the result is different from either good or evil.

[38:04]

It's neutral. That is the fact this differently matured result or effect from the cause. Of course there are many different usages of the same word depending upon the school. So this is one of the examples of usage of this word. And toruka is the amount, to means equal, ru is to flow. It means the same amount of, I think, what is the word? Power, not power. Amount. I don't know. That is an English word. Somehow, in and ka is the equal.

[39:10]

If certain degree, if evil did in certain degree, causes a painful result within the same degree. How can I say? Correspondence. Correspondence. I cannot quite follow you. Anyway, if you study Abhidharma, you can learn this Buddhist term. Now I don't have time to explain these Buddhist terms. But anyway, Dogen said these are Buddhist terms in teaching schools. But the important point in Dogen's teaching, Dogen's writing, is the cause and result in Buddha way, actual Buddha way, is different from this kind of a theoretical analysis.

[40:16]

And for him, it's much kind of simpler. Buddha's cause brings about Buddha's result. Unless we practice the cause of Buddha, we will never be able to attain the result of Buddha. This is an important point. So, this means, don't worry about what kind of a cause or karma, you know, take us to the hell or heaven. What we should concern is how that is the cause of Buddha. That can take us to the result of Buddha. And here Dogen is saying this teaching of not doing evil, doing good. and purification of our mind.

[41:22]

This is the cause of Buddha. And this is also the result of Buddha. And because Dōrin expressed this principle, we are able to see the Buddha Dharma in his sayings. So this is Dōgen's kind of interpretation for, how can I say, twisted meaning of what Dorin said. I don't think Dorin really meant this when he had that conversation. But Dorin's kind of a, how can I say, twisted and want to, how can I say, put his own idea or word into Dorin's mouth. So, even though many evil beings have invaded the entire world on so many levels, and even though evil beings have swallowed the entire Dharma so many times,

[42:42]

As I said yesterday, at the time of Dōgen and Shindan, that is the 11th, 12th, 13th century, that is in Japanese history, that time of change, the one social system based on emperor, emperor's government, has almost completely changed and becoming a so-called medieval society governed by samurai or warrior class. And these two or three centuries, two or three hundred years, it's a process of changing. One system is falling apart and another system has not yet, you know, established.

[43:46]

So there are so many confusions. You know, it's like a... you know, the communist country, social, Soviet Union fall apart. And there are many different countries, you know, was established, like Russia and other countries. You know, the social system has completely changed. So there are so many confusions, not only political but also economical and ethical confusion. And the time of Dogen was the same. So there are so many evil things happening. And people, that was another reason people thought the age of Las Palmas, that means no practice and no enlightenment is possible within Buddhist community, only teaching exists.

[44:57]

That kind of idea was very popular. But, so, I think what Dogen is saying in this sentence is no matter how much evil things permeate this entire society or world, still evil deeds is not doing. And if we practice that not doing, then we can be liberated or free from evil deeds, no matter how evil our society, our world, looks like. Still, that means there's always possibility to change, depending upon our action, depending upon how we live. So, Dogen was very kind of positive.

[45:59]

even though he knew evil permeated the entire society. And his way was to escape from that. kind of a capital of that society and moved into us remote mountains and do a practice good and change the society from that place. And of course, while he was living, he was alive, that didn't happen, but his teaching made great influence to Japanese society later. But, you know, even his tradition become again part of establishment and lose the power to change in Japanese society from 16th, 17th century.

[47:13]

But whenever we awake to that possibility, no matter how evil this world looks like, still if we do something different, something more healthy, then there's always possibility that we can change, make change. That is the meaning of, there's no evil deed, has no evil, has no fixed nature. It's empty. So we can change. So, there is still salvation and liberation in not doing, and in without, because evil has no fixed nature. And because everything good is good in the beginning, in the middle, and in the end, doing good actualizes its own nature, form, body, and energy, and so on, as they are.

[48:22]

I think Japanese society today has same kind of problems. The kind of ethical code which has been supporting Japanese society for several hundred years has, I think, almost from the bottom destroying, taking apart. And especially after World War II, you know, We lost the base of morality or ethics that control or support Japanese society. That is, ethics based on Confucius' teaching. And also, the ethics kind of based on the family system. And only, not only, but the most powerful driving force of the Japanese people's activity is making money.

[49:36]

You know, make the society more wealthy and prosperous. But, still. Yeah, until now. And because of that, many of Japanese people, not only businessmen, but many of Japanese people thought, we can do anything if we can make money and if it's not illegal. Legal or illegal doesn't mean ethical or not, or good or evil. It has nothing to do with good and evil. You know, if we don't violate the regulation, we can do anything. That kind of attitude, I think that is not very different from not doing evil and doing good. Our activity is not based on doing good and not doing evil, but our activity is.

[50:43]

you know, doing anything we can make money. So, you know, there are so many terrible things, unethical, immoral things happening in Japanese society. Not only so-called evil people, but even the politicians and, you know, business people in the very big companies. and even policemen or school teachers lose their sense of ethics. And that causes many problems in Japanese society now, I think. But still, you know, evil has no fixed nature, so if we start to change, we can change. I think that is what Dogen wants to say. Yeah, well, you said politicians and some other people, and you said business, and I think in this country when you say politicians we assume that they're evil.

[51:57]

Especially since Nixon. But if you look at certain places, you know, people say they were never any good. But I'm thinking that in Japanese society there was a time when Yeah, I think that is a kind of a Confucian idea about people whose job is governing people, like emperor, shoguns, and samurai, or classes. But that idea or ethics fall apart. And if you go far enough back in Europe, you also find that kind of effort. I've never acted out, I don't know, but you've got that expectation. Right. Yeah, of course, idea and reality might be different. Either Europe or Japan. But still, there was certain idea, and people tried to follow.

[52:59]

At least certain people tried. But there's no such, you know, moral code work anymore. I don't want to talk about American society, so I talk about Japanese society. But I think the same thing is happening. Even though he knew there are so many evil things happening, or even control the society, but he still had some hope because of this idea, not idea, but understanding of emptiness. No matter how, you know, widely evil deed, evil permeate, still the nature is empty. So, that means we can change.

[54:00]

So, no matter how small, good deed is good. And it has quality of nature, form, body and energy. first four of the ten satchinas. He goes back to Kyoi. Because Kyoi had not walked in the trace of this path, he said, even a three-year-old child can say so. He spoke in such a way without having the strength of truly expressing the true expression. So, he didn't understand Buddha Dharma at all. How pitiful, Kyoi! What are you saying? You speak in this way because you have never heard of the sound of the wind of Buddha.

[55:04]

So, it seems Dogen was very angry. Do you know a three-year-old child or not? Do you know the principle of a child being born as reality itself?" Now he changed the point a little bit. He discussed about a three-year-old child and an eight-year-old person. He's asking, do you really understand what a three-year-old child is and what an eighty-year-old person is? And he said, those who know a three-year-old child, if you know what a three-year-old child really is, you also know all the Buddhas of the three times. Because you don't understand who is a three-year-old child, you don't understand all Buddhas in three times.

[56:11]

How could those who have not yet known all the Buddhas of the three times know a three-year-old child? Do not think that since you have seen three-year-old children, you know them. To see the children and to know what the children are, is different. And do not think that since you have not yet seen them, them means Buddhas, in the three times, you do not know them either. So, to know and to see or not, has nothing. It's not really the same thing. So, if we really see and understand three-year-old child, Dogen is saying, we should see and know all Buddhas.

[57:17]

Here, I think Dogen's meant, three-year-old child is a cause of Buddha. And Buddha is a matured form of three-year-old child. So, if you don't understand the cause, you cannot understand the result. Or, if you understand the result, you understand the cause. What is a three-year-old boy or child? And, Hap Dogen wants to say that a three-year-old child is a part of this network of interdependent origination. It's kind of one of the media dharmas. Be born and stay for a while. and disappear. So even three years of child as reality of life. Expanding Dharma. So those who have known a speck of dust know the entire world.

[58:26]

So one speck of dust and a million dharmas within the entire network of interdependent origination is the same thing. So if we understand one speck of dust, we understand the entire network of everything. Those who have penetrated one dharma, penetrate ten thousand dharmas also. So when we really pick up one knot of this entire net, then we pick up this entire net. Those who have not yet penetrated ten thousand dharmas do not penetrate one dharma. So this, he's again talking about the studying or seeing the reality from the host, from the side of host as one dharma, or one speck of dust, or one person like us, and from the host that is just a network of southern dharmas.

[59:43]

When those who study penetration penetrate thoroughly, they see 10,000 dharmas, as well as one dharma. Therefore, those who study one speck of dust inevitably study the entire world. I think, in Genjo-Koan, he said the same thing. Penetrating one thing. is penetrating entire dharma. And when we study or encounter one dharma, one thing, we... What is the expression? I forget. But I think he said the same thing in Genjo Koan. So, to really, sincerely do whatever we are doing right now, and penetrate one thing, one practice, then that is the way we can penetrate all million dharmas.

[60:58]

So, one time, one thing. Each time, each thing is really important to focus on one thing at a time. That is the way we penetrate this entire world. It is extremely foolish to think that a three-year-old child cannot speak of Buddhadharma, and to think that what a three-year-old child says must be easy to understand. In our conventional Well, this is true. But in the realm of Buddhadharma, even a three-year-old child saying might have really deep meaning. This is because to clarify life and to clarify death is one single great matter of cause and condition of Buddha's students.

[62:14]

So we have to really deeply study 43-year-old child, you know, that is just right after birth, and 80-year-old person who is almost not almost, who is going to die sooner or later, maybe soon. So, by studying a 33-year-old child, we study life or birth, and by studying a 38-year-old person we study what is death or life and death means. So we have to really study both three-year-old child and 80-year-old person. That is, he said, single great matter of cause and condition of Buddha's students.

[63:24]

a point or gateway or entrance of the Buddha's way. An ancient worthy said, when you were first born, you had a share of the lion's roar. I don't know who is this ancient worthy. It seems no one knows. But this saying is, I think, about when Shakyamuni Buddha was born. You know, he stood up and walked ten directions. Not ten, but eight directions. I don't think he walked down to up. And he said, what he said in English? Yeah, yeah. That is Lion's Roar of the newborn baby.

[64:31]

And somewhere in Ehekorok he said, all babies He's saying the same thing. When all babies are born, they are crying. But crying is the same as the baby Buddha said, I'm only honored once. And that is the first lion's roar. So even a newborn baby can do the lion's roar. And the share of lion's roar means the virtue of Tathagata's turning the Dharma wheel. So, even a newborn baby can turn the Dharma wheel. Of course, not only Shakyamuni, and not only human beings, but everything, not only newborn baby, but everything is really turning the Dharma wheel.

[65:37]

Because dharma wheel means the way things are turning, changing, moving. So each and everything are really expressing and expanding the dharma. And this is turning the dharma wheel itself. So the way things are born and continue to exist for a while and disappear, you know, each and everything, you know, live and die in this way. and each moment of each thing is really expressing the Dharma, that is, impermanence, egolessness, and interdependent origination.

[66:38]

So, another ancient Buddhist said, coming and going within life and death is nothing other than the true human body. So our own life and death is our body. This coming and going within life and death is same as coming and going within the mountain in the Sushi's verse. That is coming and going within life and death. So this life and death is another word for samsara, in which we are transmigrating. But, according to Dogen, not only Dogen, but some Zen masters, this coming and going within samsara is nothing other than the true human body.

[67:43]

This is our body. So, samsara is not something we have to escape from. But this is a way we can live, expanding, studying and expanding Dharma. For this reason, to clarify the true body and to endow the virtue of the Lion's Roar, so even we have the virtue of the Lion's Roar, must be truly the one single great matter. One single great matter is the expression used in the Lotus Sutra as one single reason all Buddhas appeared in this world. So, it should not be easy, of course.

[68:47]

Therefore, trying to clarify the causes and conditions and actions of a three-year-old child is rather a great cause and conditions. So we have to really deeply study the actions and sayings and causes and conditions of a three-year-old baby and not only a three-year-old child. But we are kind of a continuation of that child. So, even if we study 55-year-old middle-aged person, we can study the same thing. This is how we can turn the Dharma wheel. So, time is always now. That is what Dōgen said in Shōbōgen's Busshō of Buddha Nature.

[69:49]

This is because there are sameness and differences between the causes and conditions and actions of all the Buddhas of the three times and those of a three-year-old child. Of course, three-year-old child and all Buddhas in three times are different. And also, there is some sameness. but we have to really study this difference and sameness. And this difference and sameness is same as the difference and sameness of each and every beings within the network of media dharmas. Because kyoi, foolishly had not been able to hear the expression of a truth by a three-year-old child, he never even questioned if there were such a possibility, and thus he spoke as he did.

[71:01]

But this is, I mean, Kyoi's understanding is our common understanding, common way of thinking. So he is not criticizing only Kyoi, but he is questioning to us, to each one of us, do you really think deeply in that way, to see the truth of a three-year-old child? He did not hear the voice of the Way in Dorin's sayings that is more pronounced than thunder. So Dorin's teaching is as powerful as the thunderbolt. Still, we don't really understand. We don't really hear even. So Dorin's saying, we need to listen. to the master Dorin's voice of the way, and also we need to listen to the sound of a baby's cry, and also sound of the various trees, and sound of winds and leaves, as an expression of Dharma.

[72:26]

In order to point out that Dorin could not express that truth, he said that even a three-year-old child could say such a thing. So Kyoi said Dorin could not say more deeper or lofty truths of Buddha Dharma, he only said very kind of common ethical teachings. But that is complete misunderstanding of Kyoi, of course, according to Dogen. Kyoi did not hear the lion's roar of a child and stumbled on the turning of the Dharma wheel of the Zen Master. Because the Zen Master could not restrain his compassion, he went on to say, even though a three-year-old child can say so, an eighty-year-old person cannot practice it.

[73:43]

So this is another teaching from Dorin, Zen Master Dorin. But Kyo-I didn't understand this teaching neither. I think that's what Dogen wants to say. And our common understanding is the same as, I think, what Kyoi said. That means Dorin's teaching is, you know, it's easy to say but difficult to do. But according to Dogen, what Dorin said is not the same thing. What he meant was that there is an utterance a three-year-old child can say to express the truth. So we must carefully study it. That means that the Dharma, or true teaching, is not complicated.

[74:53]

Only philosophers can discuss about it. But real basic truth or reality can be said even by three-year-old child. It's very simple reality. But there is an utterance even an eighty-year-old person cannot practice. So we must endeavor to practice it carefully. That means this even eighty-year-old person cannot practice. is not negative. But this means our practice is endless. There's no time we can say, I reached the goal. So, by Jōfutoku, he's saying our practice is endless. That is, in another expression Dogen uses, butsu kojo-ji, the matter of going beyond Buddha.

[76:00]

So, there's no time even we practice until 80 years old. Still, we continue to practice. You know, our practice cannot be complete, perfect, no matter how long we practice. When we are 80 years old, there is a way of practice 80-year-old person can do or have to do. The practice of 3-year-old baby and practice of 20-year-old young man and 50-year-old person and 80-year-old person are different. And the same practice, doing good and not doing evil and purify our mind in each condition of each age, each time, each moment, actually each day.

[77:05]

Each day we are different. I think that's why we need to maintain a beginner's mind. You know, now I am a beginner of old person. I feel my days of middle-aged person is over. At least coming to end. And my practice as old person is beginning. So now, you know, I need a beginner's mind to be an old person. So in each day, each moment we are new, so we need to keep a beginner's mind. And what we can do, how we can practice at this moment with this condition of body and mind is really important.

[78:10]

So it's not a matter of when I was 20 my practice was low and mistaken. But after 30 years my practice became mature and that's why I can be a teacher. That is kind of a common understanding. But that is not true. In my twenties I had a way to practice with my body and mind of a 20-year-old person, but now I'm 57, so I have to create my way of practice most suitable for this condition at this moment. So it's not a matter of, you know, a 3-year-old baby or a 20-year-old person are not yet matured, but we are matured. As a kind of conventional way of thinking, we can say so.

[79:17]

But as real reality of each one of our life, you know, each moment, we are kind of a new-born baby with this condition. I think that is what Dogen wants to say, using the expression, jōfutoku. So, you know, English translation, 80-year-old person cannot practice. I'm not sure whether this cannot practice convey such a meaning or not. And, I don't really understand the next sentence. He meant that I leave the child's ability of expression entirely up to you, not to the child. I leave the old person's inability of practice entirely up to you, not to the old person.

[80:22]

I don't really understand what this means, but probably this means we have to study and practice by ourselves. It's not a question and expression and practice of those baby or the old person. But that is a matter of whoever we are. That is our own matter, our own problem, our own practice. And Next sentence. This is the final, last sentence. It is the principle that the Buddhadharma must be discerned, expanded, and its essence embodied in this way. So this is the way we have to practice Buddhadharma. So, you know, the fact that he really wants to say about this verse, not doing any evil and practice good, is that we don't

[81:56]

avoid evil and practice good based on that discrimination, we make something good should be done, something bad should be avoided as a personal effort or conventional or dualistic so-called ethical moral code, but we awaken to the reality beyond such discrimination between good and bad. Good and bad, evil deeds, naturally become not doing, and good deeds naturally become doing. And as I introduced the story of Tenbonjo yesterday, this means we need to purify what has never been impure, what has never been defiled.

[83:12]

So it's not a matter of because our mind is impure and creates suffering, we have to purify our mind, then we can stop. and suffering. This is one of the possible interpretations of this verse. But Dogen's practice or teaching is not that kind of practice. Because our mind is impure, we have to purify our mind. Then we can stop suffering. But we have to purify our body and mind that is already pure. That is the point of Dogen's practice. And if we try to understand this kind of, in a sense, this is nonsense. This is a kind of contradiction. But if we understand, try to understand this teaching, in the kind of context of history of Zen, I think we can say this is a kind of, how can I say, integration of the famous verses by Jinshu and Eno, appeared in the Platform Sutra of the Sixth Patriarchal Ancestor.

[84:38]

I think that verses are well-known, so I think you already know. But that is, you know, when the fifth ancestor was aging, he asked his disciples to compose verses expressing their understanding of Dharma. And the first monk, or head monk of the assembly, Jinshu, composed a poem such as, The body is a body tree. The human body is a body tree, a tree of enlightenment. The mind is like a clear mirror. At all times we must strive to polish it. and must not let the dust collect. This is what Jinshu says, Jinshu's understanding.

[85:44]

And this is same as, you know, they interpret this verse of not doing evil as because our mind is impure, that means three persons' mind is like a dust, sticking on the pure and clear mirror. So, we have to keep polishing the mirror in order not to let the three-pointed mind stick on the mirror. So, this understanding of jinshu, I think, came from one interpretation of this verse of not doing. I think, same thing. In order not to the dust stick on the mirror, we have to keep polishing it. And this polishing is practice. And a sleeper's mind, or impure mind, is dust.

[86:46]

So, according to this verse, Jinshu's verse, our practice is polishing in order not to the mirror dirty. But Eno, or Huinan, the sixth ancestor, wrote another poem, and that is in older version, there are two poems, two verses. That is, body originally has no tree, The mirror also has no stamp. Buddha nature is always clean and pure. Where is there room for dust? So there is no such thing, such room for dust to come and stick. And that is fat, you know, Fat is never defiled.

[87:55]

So this buddha nature cannot be defiled. Always clean and pure. And another poem by Huinan is, The mind is a body tree. The body is a mirror stand. The mirror is originally clean and pure. Where can it be stained by dust? So it's never stained. It's never soiled. And in the later version, the third line is from the original, even one single thing does not exist. But that is in later version of the Platform Sutra. Anyway. In the koan of Tendon Nyojo, his teacher said, you should purify what is never defiled or soiled.

[89:02]

I think it's a kind of integrating these two teachings into one. That means, You know, even though Buddha nature never soiled, it's always clean and pure, still we have to polish it. This polishing, polishing fat is never soiled, is our practice, according to Dogen. You know, that is a kind of a reason, you know, for example in Japanese monasteries, you know, they clean everywhere, every building in the temples, every morning, without any exception. And that practice continues since, I think, the time of Dogen.

[90:06]

Then we are training monks, we are taught that we don't clean the buildings because they are dirty. But we keep, you know, cleaning every morning to, how can I say, manifest the purity or cleanness of the earth. And also by doing practice in that such attitude, we polish our body and mind. I think that is what Dogen wants to teach us in this writing, according to my incomplete understanding. I really appreciate your patience again.

[91:14]

Finally I recovered from the drug. Any questions? No questions means you completely understand. So now we are going to do a cleaning. Good practice. Because it's dirty. After five days. OK.

[92:03]

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