This is true. Whenever you study, particularly when you study Bisho, chapter of Bisho, Buddha Nature, Doken explains about Bisho and non-Bisho, no-Bisho, non-Buddha Nature, Buddha Nature and non-Buddha Nature. But don't be confused by the term Buddha Nature or non-Buddha Nature. Usually we are very confused by the term Buddha Nature or non-Buddha Nature. Important point is anyway, what is Buddha Nature? That's all. What is Buddha Nature? Buddha Nature or causality or

[01:01]

truth. Those are anyway truth. Truth manifests itself with two aspects. Buddha Nature manifests itself with two aspects. One is Buddha Nature. The other one is non-Buddha Nature. Causality as a truth manifests itself with two aspects. One is not falling into causality. Another is not setting aside causality. So this is very important. Even though you study emptiness, emptiness is a truth. Truth manifests itself.

[02:03]

Emptiness manifests itself with two aspects. Emptiness, not emptiness. No emptiness. Emptiness, no emptiness. Or in Pannaparamita Sutra we say no eyes, no ears, no nose, no tongue. That's no nose, no nose, no eyes, no ears doesn't mean no eyes, no ears. No nose, no eyes, no mouth, no mind, no body means anyway truth. Beauty of the truth. The beauty of the truth manifests itself with no eyes. No eyes manifests itself with two aspects. Eye and no eye. So from this point in Pannaparamita Sutra we say no eyes, no ears,

[03:04]

no nose, it is not negative opposed to affirmative. It is absolute absolute negative. Absolute negative means completely beyond negative or affirmative. That is truth. There is nothing to stay with. Idea of negation, idea of affirmation. That is real meaning of emptiness. All negative negation. Nothing. So same applies to meaning of causality. In the chapter of Daishido causality manifests itself with two aspects.

[04:06]

Not falling into causality, not setting aside causality. You cannot even fall into causality. Or you cannot ignore causality. How can you do that? This is the core. It's not philosophy. It's not philosophy. You must be you must be this causality itself without attaching to without falling into any way causality without setting aside causality. Not understanding causality, this causality objectively or philosophically or psychologically. If you do it you are one of the Buddha's family. Not professional. You are not Buddha. Anyway you must be Buddha. It's pretty easy for us

[05:09]

to be one of the Buddha's family. Because you can see objectively. And you can show your color. I am red. You are black. I am white. I am yellow. You can show. If you become Buddha there is no color. It's not easy for us. But we have to do. We have to do. Because you are Buddha. Not falling into causality to be free from causality.

[06:11]

There is a beautiful verse that says though I have very often met spring my mind doesn't change. Though I have very often met spring my mind doesn't change. My mind doesn't change means eternity of mind. Which is never change. But no change is anyway eternity. But no change doesn't mean something absolute. No. Something fixed. Very absolute must be

[07:19]

changing constantly. So from this point though I have very often met spring my mind doesn't change. Means your mind changes very much when your mind sees spring. When your mind sees summer. Your mind becomes summer. When your mind sees autumn your mind becomes autumn. Very fresh. Otherwise you cannot if you have certain mind which is going eternal eternal eternal mind is kind of ideal. That time

[08:21]

you cannot change your mind. You cannot tune in summer when the summer comes. Anyway your mind must be emptiness. Your mind must be anyway Buddha. Buddha means emptiness. Freedom. Freedom. So my mind doesn't change means Buddha can see spring Buddha can accept spring. So Buddha becomes Buddha. Buddha becomes Buddha. So when there is always Buddha. Whatever comes. Spring, autumn spring, summer, autumn, winter comes. Anyway all are Buddha. Your mind, your body are Buddha.

[09:23]

So not falling into causality Buddha becomes Buddha. Buddha becomes Buddha means there is nothing particular what has become has become as a particular thing. In other words, Katakni becomes Katakni. No matter how long I study and practice and still Katakni is Katakni. Still Katakni. Still Katakni. No difference. I realize. So with this point Katakni is completely Katakni.

[10:29]

So from this point today's Katakni today is Katakni today. Katakni tomorrow is Katakni tomorrow. Katakni yesterday is Katakni yesterday. Because there is no idea of cause and effect. Cause and effect. Because Katakni is what? Katakni is freedom, truth, what is called Buddha. So Buddha becomes Buddha. Katakni means what ought to be so, should be so. So

[11:42]

why change your mind when spring comes? Because your mind is already free from spring, summer, autumn, anywhere winter. Anywhere completely your mind is flexible, free. That's why you can, your mind can tune in spring, summer, autumn, winter. So all we have to do is anyway today is today. That's all. Today is today. When spring comes all you have to do is tune in anyway spring. And then this mind what you have tuning to spring is now your life, whole life, course, universal course.

[12:49]

That means Buddha. Because there is nothing to object. Nothing object. Nothing opposite to you. Because everything is Buddha. Everything is Buddha. Everything is free. Everything is free. Well, according to Abhidharma, maybe little easier to understand. According to Abhidharma, Abhidharma really describes theoretically that how we should understand impermanence. Impermanence means time which is changing constantly. Abhidharma really tries to understand theoretically that meaning of impermanence. That's why it has been transmitted from century to

[13:51]

century. Whatever age comes very interesting thing. According to Abhidharma, or Abhidharma in Mahayana, Abhidharma in Hinayana, anyway, all the Abhidharma appears in one moment. One moment. So, all you have to see is one moment. But within one moment there are countless number of, anyway, beings. But according to Abhidharma Kosha, anyway, 75,000. But more than that, countless number of that. So, in a moment, anyway, countless number of beings exist. But

[14:54]

they are different? No. Complete same. Because, just right, just like. Just like. So, Abhidharma says, what is the time? What is time? Finally, he says, time is just like. Just like. What is a moment? Moment is just like. So, in a moment, there are countless number of beings, trees, birds, anyway, your past life, your present life, your future life, anyway, mentally and psychologically and physically, all things, anyway, happen simultaneously. But anyway, all things, all what is called moment. So, no discrimination. That means, anyway, you should accept it. Anyway, you should accept it.

[15:55]

Yes. So, for instance, if you sit down, if you sit down in the bed, immediately, countless number of beings comes up. What you can see by yourself are not all. Because, still, many things which you cannot see. But, all what you cannot see are not something different from your life. They are also something which have to do with your life. Interaction. Even though you don't know Japan, even though you don't know well, Vietnamese, Vietnamese, or Koreans, or China, China, Japan, Vietnamese, many things,

[16:56]

anyway, related with you, interaction. Helping, interaction. Of. Now, all what you can see is, anyway, something connected directly with you. But, anyway, if you sit down, many things come up. But, if you just sit down, anyway, continually you sit down, anyway, all things come up and disappear. And many things come up, disappear. Many things come up, disappear. So, all things are different? No. Same thing. Just rising, appearing, rising, appearing. That means the Buddha. That means emptiness. That means capitalistic. Capitalistic of moment, time.

[17:57]

That's why Dogen then says, time is just rising along. Just rising on. So, all you have to do is, anyway, totally accept. One moment, one moment. Just sit down. Just sit down. When you have to sit down, just sit down. Whatever kind of things you can see, anyway, just sit down. That's all we have to do. So, Karate today, that's Karate today. I am talking about Buddhism right now, you cannot say Karate comes from Minneapolis, you know. Because I can't go back. I have to be here. But, Minneapolis is related with me. But I can't.

[18:59]

I can't go back to Minneapolis as long as I am here. So, you cannot say Karate comes from Minneapolis. I have to be right now with you. So, Karate today, that's Karate today. This Karate today completely includes embraces. Embraces Minneapolis and San Francisco, Los Angeles, Japan, whole universe. This is. This Karate. This Karate is working dynamically right now right here. That is, anyway, though I have very often met pain, my mind doesn't change. This is. This is not falling into Kodai. Anyway, not falling into Kodai. Karate is totally Karate. But this acceptance of Karate is

[20:01]

not Karate seen objectively. Or seen as certain ideas. This Karate which I have accepted is universal Karate. That's why I cannot go back to Minneapolis. I have to be here. So, it's me. You cannot understand me. He comes from Minneapolis. At that time, you understand me and we're falling into Kodai. Do you understand? So, no, I cannot settle. I have to be completely right now with you. Then, at that time, when the time comes to go to bed, I can just go to bed. When the disaster is finished, just finish bed. When the time to get up,

[21:03]

just to get up. When tomorrow comes, tomorrow, just tomorrow. You cannot understand tomorrow if it comes. Tomorrow is tomorrow after today. You cannot settle. Tomorrow is complete tomorrow. That tomorrow is not tomorrow. That tomorrow is completely beyond idea of time. Yesterday, today, tomorrow. Just tomorrow. That means not falling into any way. Kodai. You can change constantly. You can tune in to a certain situation, certain life. The shop, the vent, canyon, everything. That means fox. Fox. So,

[22:05]

if you dance, if you try to be different, what do you mean? By fox. Why? Hyakujo has to be fox. Four, five hundred years you can understand. Read again. Next time, I will want to if you have some understanding you can tell me. And also, next is not setting aside. Not setting aside, not setting aside kodai. In a moment there are many things simultaneously, but many things are anyway same things which exist in a moment. So there is no discrimination.

[23:11]

But on the other hand, you cannot ignore discrimination. So, there is still kodai, cause and effect. Karagiri becomes karagi. Karagi becomes karagi means has very profound meaning. Two meanings. One is there is no causality. Because karagi becomes karagi. It means A becomes A. Last time, what is the cause? What is the effect? No. No cause, no effect. But anyway, actually A becomes A. If so, there is a cause and effect. You understand? Cause and effect. Karagi becomes karagi. So what makes it

[24:11]

karagi becomes karagi? This is very important. This is my behavior, my doing. So, in a moment, in a moment, six consciousness, six organs, six organs, six senses, six sense organs, and also six consciousness. Simultaneously, 18 dams appear simultaneously. Including 10 more consciousnesses anyway. Many things happen. All you have to do is just accept. No way. No choice. Just accept one moment, but still within the moment there is a choice. Chance to make a choice. What to do? Because you have a consciousness. Six consciousness anyway, no. Try to know what it is. Like, dislike, born,

[25:13]

good, bad, right, wrong. That is characteristic of consciousness. So immediately the consciousness creates something. This is human behavior. So karagiri becomes karagiri. According to not falling into causality, karagiri becomes karagiri. Anyway, no matter how long I study Buddhism, katagiri is completely karagiri. Nothing different. No difference. Still the same. Karagiri. But still there is a cause and effect. I can ignore. Karagiri, according to in the realm of karagiri becomes karagiri. Because I practice. I study. I have studied Buddhism and I have practiced Buddhism for certain period of time. So what makes

[26:20]

cause and effect? My being. A man becomes a father. This means man becomes man. Man becomes man. That's all. From this point no causality. But anyway, man becomes a father. What do you mean? But it is nothing but man becomes man. When a man becomes a father means anyway, he has to have children. He has a child. Anyway, he becomes, anyway, father. So still there is a cause and effect. What makes it possible? Cause and effect to exist.

[27:25]

That's your choice. Daily living. When you do gassho, how should you, what kind of attitude you should take toward it? You should like this, or you should do, or you should do with joy, or you should do this with hatred, or you should do this with tension. Many kinds. And then finally there is a cause and effect. But gassho is gassho. Gassho becomes gassho. That's all. Karagi becomes karagi. That's all. But when you do gassho, gassho is gassho. So there is no causation, causality. But when you do gassho there, you gassho with, anyway, hatred, with joy, with well, like, a sense of like, a sense of

[28:26]

dislike. There is completely different. So gassho not setting aside causality means you have to do gassho in proper way. If you want to be father, you have to have a child. If you want to be a mother, you have to have child. This is mother. So mother is what? Mother is completely tossed away by the causality? No. Mother becomes mother. That's all. Woman becomes woman. At that time, woman becomes mother. What do you mean by mother? Mother is woman becomes woman. But how can woman

[29:29]

become woman? A mother. Do you want to be mother? Or do you don't want to be mother? Which would you like? That's up to you. If you want to be mother, anyway, you have to have a child. So, there are two ways. Buddha causality anyway shows manifest itself with two aspects. Not falling into causality and not setting aside causality. Two aspects. This is philosophical explanation anyway. But this is not making much important point. Dogen really wants

[30:29]

to tell us how to practice it day after day. Without attaching to, not falling into causality, without attaching to, not setting aside causality. This is very difficult, important point we have to take into account through your practice day after day. Sangha of the human order of causality of causality born in the world into his earthly world of life-time. They You're all I want, you're all I need,

[31:32]

all that you give to me, all that you give to me, nothing comes to run. And I'm not serious, I'm not kidding, I'm perfect, I'm not. It is a journey, and with even a hundred thousand million goblets, having it to see and listen to, to remember and accept, I have vowed to taste the truth of those like those words. I have vowed to taste the truth of those like those words.

[32:48]

Thank you. This time, we are starting Dai-shikyo of Shogun Genzo. With all of you, Dai-shikyo means great practice, great practice. Dai is great. Shugyo is practice.

[34:09]

Shu of shugyo is refined or profound. Gyo is practice, action. So practice is not merely practice. Practice is practice in realization, which is called sho, literal sho, s-h-o, sho. Literally, it means verification. Shogun Zenji uses three kinds of enlightenment. One is awareness,

[35:14]

which is called kaku, k-a-k-u, kaku, awareness. Second is satori. Satori, usually we translate it enlightenment. Third is sho, s-h-o, verification. It is verification, verification. It is translated as realization. So enlightenment should include three of them. They are one, simultaneously. But mostly, Dogen's enlightenment is based on third one, sho.

[36:23]

This sho includes first two, awareness and enlightenment, satori. As you know, awareness is one of the spiritual, religious experience of understanding of human world. This is anyway first step, which you can see everything in universal vision. In your daily living, human beings and human, we always understand ourselves by limited vision,

[37:33]

which is called I, which is called individual. But this is very important for us. We should be careful to understand human beings or animate beings, particularly when you become a priest. A priest must be very careful to understand yourself and also others, because priesthood is a bit different from others. You must be professional. In order to be professional, anyway, you must suffer from your life twice as much, three times as much, or a hundred times as much.

[38:37]

You have to suffer than that. And because even though you become a priest, we have a consciousness and sense organs, sense objects, and six consciousnesses, as well as people have. So if you don't pay attention to your behavior, your understanding, why immediately you slip off. And slip off is okay, but in a sense, you are already in the position of the priest. That is twice as much. You must take responsibility, because you are already a priest. So you are in the position of priest.

[39:39]

So in a sense, you can stay with the priest comfortably. You are already professional, because people respect you in a sense, if you become a priest. In many ways, a priest has a lot of benefits, rather than others. So it's pretty easy to stay, to soak in pure lukewarm, lukewarm, do you understand? Lukewarm. Lukewarm is not professional, but not out of the professional. It's sort of a semi-professional. If you look at Japanese Buddhism,

[40:47]

you understand pretty well. Now Buddhism in the United States is just the first step. So everybody is... But you cannot see there's something wrong anyway, because you are really making every possible effort to make the Buddhism settle. In the United States, in your daily life, that's why you cannot see so much something wrong, because there is no room. You don't have enough spare time to create something wrong. You are always making every possible effort. But I don't know whether it's good or bad, right or wrong. Making Buddhism is good, or making Buddhism is wrong.

[41:48]

I don't know. It really depends on you. From now on, anyway, we, as a priest, really be careful to our daily living. The awareness is... Anyway, to see everything in universal vision, well, this is not real enlightenment. This is a part of enlightenment, because it is something which happens at the conscious level. Still something perceived by your consciousnesses. That is awareness.

[42:50]

That's why Dogen then says, a body-mind should be something which you can experience through your six consciousnesses. Without six consciousnesses, you cannot have body-mind. That body-mind is awareness. This awareness, if you stay with always this awareness, as overall, the total picture of enlightenment, which is called Buddha, Buddha can reach. This is the first step. The second step, anyway, Satori. Satori is awareness. Satori is a state that awareness penetrates your body, your mind,

[43:54]

your skin, muscles, bone and marrow. In that time, it is called, anyway, enlightenment, Satori. That is, anyway, a great experience for us. Anyway, Satori. But this is still sort of occurrences, mental occurrences happening at the conscious level, because it is pretty easy for us to attach to this enlightenment. So the third one is Sho, is enlightenment

[44:57]

with no trace of enlightenment. Satori. No trace of Satori. That is the third one, which is called Sho, realization. It is exactly something alive, in our daily living. When you do the Sho, anyway, that is Satori itself, practice, and simultaneously Satori, enlightenment, realization. So, Dogen always emphasizes practice is not merely practice, practice is practice in realization, in realization. When you do the Sho, the Sho is practice. Simultaneously, it is not practice. It is enlightenment. It is realization, manifesting Buddha mind. That is Shugyo.

[46:02]

That is Shugyo. That's why Dogen put the die, great. Shugyo is not Shugyo. Shugyo is Shugyo in realization. That's why he put, he add a term die, great, Maha in Sanskrit. Maha means infinity, or boundlessness. That is meaning of great, die. Die, die is not die opposed to Sho, small. Die is, anyway, infinity, boundlessness. So, if you become a priest, anyway, we have to continually boundlessly practice.

[47:03]

Shugyo, like this, practice in realization. That is Dai Shugyo. There is no end, no beginning. Forever, we have to practice countless life, in the countless lives, in the immense span of time, life after life. This is meaning of die, boundlessness. Boundlessness. Otherwise, if you don't do that, we always

[48:05]

see ourselves from our own telescope, because we can get rid of our consciousnesses. We have already six consciousnesses looking at something from their own telescope. These six consciousnesses are completely different from other six consciousnesses. Each consciousness doesn't have the same pattern as others, anyway. Completely different faces, different way of appearance, in certain circumstances. So, that is meaning of Dai Shugyo. I told you before,

[49:16]

priest, why do we have to have Dai Shugyo forever, everlastingly, life after life? Because you must be professional. Professional doesn't mean a person who masters technically something. If you master something technically or objectively, it is not real professional as a religious person. Anyway, you must be. You must be, anyway, Buddha himself. You cannot be one of the Buddha's family.

[50:25]

Don't misunderstand or confuse, okay? Priest is a person who must be Buddha himself. Not one of the Buddha's family. If you become a Buddha's family, you know the family. Family is a lot of people, different colors, black, white, green, anyway, etc. If you have a family, if you become a family, you are not professional. You are, anyway, the same as, anyway, ordinary person. So, priest is not one of the Buddha's family. Buddha's family priest is, anyway, Buddha himself. That is what we have to do as a priest.

[51:27]

I think you should study Hokyoki. Fortunately, we have Hokyoki in English. If you study Hokyoki, that is very helpful for you. Again and again. Anyway, if you have time, sit down and just read Hokyoki. It is very nice, the Buddha's teaching, given by Dogen and his teacher, Ejo Nyojo Zen. Tonight, we don't have enough time to study one by one.

[52:50]

So, tonight I would like to give a basic way of understanding about the koan in the chapter of Daishugyo. Daishugyo must be understood with another chapter, Jinshin Inga. You can find that chapter in this book. Jinshin Inga. J-I-N-S-H-I-N

[53:58]

Jinshin Inga I-N-G-A Page 136 Deep Belief in Causality So we should study and practice both Daishugyo and Jinshin Inga because both chapters describe about the meaning of causality. Okay. We have read this koan. Did you read it?

[55:15]

Just a story? Among the many disciples of Zen Master Daiichi of Mount Hyakujo in Koshu, his master was Baso Doitsu, there was an old man who earnestly listened to Hyakujo's talk. Usually the old man left with the others, but one day he stayed behind. Hyakujo asked, Who is that standing in front of me? The old man answered, I am not a human being. Long ago, in the time of Kshapa Buddha, I lived on this mountain. One day a student asked me if one who attains great practice of the way is still subject to the laws of karma. I told him, No, it ceases, and have been transmigrating as a wild fox for the past 500 years. Please give me a word of the teaching

[56:17]

that will reduce me from transmigrating. Then the old man said, Is one who attains great patience of the way still subject to the law of karma? Hyakujo shouted, Yes, it never stops. The old man was enlightened, prostrated himself before Hyakujo and said, Thanks to you I am finally liberated from the body of a wild fox. I am presently living behind this mountain and have one more request. Please hold a funeral service for me in the manner customary for deceased monks. Hyakujo then asked the monk in charge of services and rites to strike the yakutsui and called the monks to inform them that after the meal, a funeral service would be held for departed monks. The monks said to themselves, Everyone here is healthy and no one is in the infirmary. Why is there going to be a funeral? After the meal, Hyakujo took the assembled monks to some rocks

[57:19]

behind the mountain and pointed to a dead fox. Then the service was held and the fox was cremated. That evening, Hyakujo ascended the platform in the Dharma Hall and explained the day's events. Then Obaku asked, The old man gave a wrong answer to his disciple but he was a master and was reborn as a fox for the next 500 years. What would have happened if he gave a correct answer? Hyakujo said, Come closer, I'll tell you. Obaku came over and slapped Hyakujo's cheek. Hyakujo smiled and clapped his hands and said, I thought foreigners had red beards, but now I know men who have red beards are foreigners. I would like to study this koan one by one.

[58:35]

But tonight, I have a very basic way of understanding this koan. This koan is very important because for many, many years, many monks, many teachers, studied hard about this koan. The Kishizawa Roshi's teacher was said to study this koan for 45 years with all heartedness. Even though you study this time, I don't expect you to understand completely.

[59:36]

Well, you and I, anyway, will have to study, practice this koan through Shikantan. Even though it doesn't matter how long it takes you to understand this. Anyway, this time, you should try to study and practice this koan with all heartedness. That's enough. So, we would like to, anyway, study and practice with you this time. In Buddhism, excuse me, this Daishi-gyo and Jinshin-renga describes the causality

[60:39]

of connecting with not falling into causality, not setting aside causality. But the important point is not to be confused. Don't be confused, not to be confused by the term not falling into causality or not setting aside causality. The important point is the meaning or significance of causality. In Buddhism, causality is presented as in-en-kaman. In-en-kaman in Japanese. In-en means literalized perfection of cause.

[61:42]

That is in-en, perfection of cause. Kaman, kaman is fullness of effect. So, fullness and perfection are the same meaning. We use a different term.

[62:08]

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