Today's the last day, so I would like to talk about a few important points which occur in this court. So, 1, 2, 3, 4 points. First, we should understand the real meaning of cause and effect. Cause and effect we call a cause

[01:04]

in a in a in a in means cause in means cause en means so-called so-called means perfect so-called in and ka is without man is fullness fullness in and means perfect so-called cause is perfection perfection of cause and command is fullness of result

[02:13]

fullness so that means this is the perfection of causality perfection of causality this is real significant meaning of cause and effect I told you the other day this real meaning of causality manifests itself with two aspects one is full raku in Japanese full raku and full mai these two aspects raku means not falling into not falling falling into causality but here not setting aside causality

[03:18]

so real meaning of causality manifests itself with two aspects not falling into causality not setting aside causality but this is not idea of causality fact this is just activity just activity just practice just emotion perpetual practice which is fully alive so no idea this is real practice real practice which is fully alive day after day idealistically we may say unity of raku and mai unity of raku and mai unity of raku and mai means

[04:24]

you cannot touch either one of them you cannot touch to not falling into you cannot touch to not setting aside you cannot touch either one of them you cannot touch one sided idea so within the actual practice which is fully alive there is completely unity of raku and mai raku and mai so that is I always tell you when you see this this is what is called flickering light flickering light one word good or bad right or wrong many things but anyway those things always appears disappears appears disappears just like bubbles within the idea within real practice real practice real total dynamic working that is you can manifest

[05:26]

you can do when you do gassho gassho is real process process is not piece of activity process is practice itself which is fully alive dynamic working itself this is practice not without thinking of climbing the one ladder one step or going backward nothing to say no ideas becoming that's why Dogen then says have no desire even becoming Buddha or even becoming or ordinary person etc no idea just practice just practice so practice is total dynamic working that is what is called in and command command when you describe in the world like this then within this

[06:28]

after practice total dynamic working you can see your consciousness can see your consciousness catch something that is what is called flak or not falling into or not setting aside this is just the image of in and command truth you can say truth or Buddha nature whatever you say Buddha nature or Buddha Buddha is not idea then flak means so do you is it clear relationship between this and this these two is that ok very different

[07:30]

don't mix up this is real practice within the practice there are two aspects that is idea image of the truth image of Buddha that is sometimes it is called flak and sometimes mind so both in a way unity of both of them which is realized within this activity what is the character word to say flak fulmai fulmai fulmai second one is fulmai this is ful fulmai fulmai first one fulraku raku ful raku raku means to fall to fall mind is not ignored to ignore mind to ignore

[08:31]

to put aside say ok so even though you have to see raku and fulmai not according to idea not according to consciousness but just according to total dynamic watching at that time raku is not idea raku is nothing but function of the truth function of the in and command no meaning of causality at that time there is no causality no causality it means a is a a moment moment a is just a when the spring comes karagiri

[09:32]

is just karagiri at that time this just karagiri is karagiri in spring is different from anywhere karagiri is karagiri no not different same karagiri is karagiri in winter but always karagiri is tuning can tune in to spring when it comes so always a is a so at that time there is no cause and effect no cause and effect because a cause is exactly same as result my means a becomes [...] a becomes a so even though a is a from moment to moment all we have to do is a is a

[10:33]

that's all but when you say a is a anyway a today is a so

[14:42]

there is no separation between I and you I and gassho so I say I do gassho I cannot say because I there is no I because if I say I this I is not something different from gassho gassho is not different from I so at that time

[16:34]

it means that you are free from a form of you that means freedom at that time no trace of no form of you or a that means emancipation when you get Ph.D you get the Ph.D but when you work in the society you must be free from anyway Ph.D you cannot stay with Ph.D so you forget it and you Ph.D must emancipate Ph.D at that time Ph.D you really work really work how not it is not something showing on the surface world no no no trace no form of Ph.D just work just share your life that means emancipation ok that's why Tolkien says emancipation means

[17:35]

that life emancipates life and death emancipates death for this reason there is deliverance from person death that time this is called freedom ok not setting aside is when you become you as you really are that time it means you are deliverance from you and next Tolkien then says the realization is life realization is life life is realization means realization is what you tell yourself in self means nothing particular to bring into you you become you become

[19:54]

fox ok then here free from free from fox from fox so become fox become fox is anyway the old man must be old man through and through and in every moment from moment to moment ok moment to moment when the spring comes anyway you have to change your clothes you can't keep warm winter clothes anyway change you have to tune in into every moment that time you tuning in the spring include whole world that

[20:54]

you tuning in the spring is not you limited by spring anyway whole world that time it is called A is A or A in the self complete self that time your attitude becomes just like mountains because there is no comparison around you your whole body and mind includes embrace whole world so that is at that time your activity your practice becomes beautiful that is which is called become fox become fox you have to be fox moment to moment I don't through and through full awareness

[21:56]

of fox at that time you can be free from fox this is anyway meaning of the real meaning of causality and also flux and mind and also becoming a fox free from fox the second point is Hyakujo in the past has become fox for 500 years because of his wrong answer not falling into causality and one more point is the present Hyakujo which means the old man present Hyakujo present Hyakujo gave the right answer to Hyakujo in the past means old man not

[22:58]

setting aside causality so the old man Hyakujo in the past was free from the fox this is wrong understanding wrong understanding this is very common very common very common understanding Hyakujo anyway in the past means old man has become fox for 500 years because he gave wrong answer to his student but this is not real meaning of causality in the story this is second important point if if you understand in that way old man has become fox for 500 years because because of his wrong answer to his student at that time above

[23:59]

wind side and if it is true he has to be fox but you cannot see the fox you cannot hear the fox anyway on the other hand if you understand that president gave the right answer to old man not setting aside causality so the old man was from fox

[24:59]

if it is true our mountains rivers and earth trees grasses from century after century speaks the law of causality why does why does old man didn't understand it or why did it old man understand or why didn't old man hear the law of causality spoke spoken by the mountain rivers trees and grasses if you

[25:59]

say only president has his own mouth that's why he could speak but unfortunately mountain rivers and grasses and trees don't have a mouth that's why you may say well the old man couldn't understand but this is not right understanding of causality because you may understand that mountain rivers don't have a mouth but always mountain rivers have great mouth speaking about the law of causation speaking about law of causation speaking about emptiness speaking about interdependence many things that's why you can compose the poem speaking with the trees speaking

[26:59]

with nature you can hear the voice of the trees river that's why you can compose poem so it is not right understanding ok that is the second point so you shouldn't understand this story according to common sense that is wrong the third anyway the old man asked funeral service for itself and the this of the funeral service means anyway according to this when you become a fox when

[27:59]

you become a spring anyway you have to be spring from moment to moment from the beginning to end and with full awareness at that time you can be free from spring you can be free from spring when you are anyway free from spring there is no no trace of spring just there is activity unity of you and spring that is dynamic total activity so your life is very comfortable you looks like you spring looks like you spring doesn't have its own form or you don't have your own form you looks like you spring looks like you spring because that is unity of spring and you dynamic so

[28:59]

that is

[35:30]

the first point the second point is you are the fox how is it how do you feel how do you like it how do you like it can you be free so

[36:54]

how do you like it are you sure are you exactly fox yes it is if it is true well next maybe you can experience enlightenment awareness and enlightenment if it is true how do you like it finally you have to ask yourself can you be free from the Zen can you be free from fox that means anyway until you become one exactly with the Zen without leaving any form from the Zen or practice it that time that is freedom from the Zen or practice that is the second point the third point is never less never less you still want to tell

[37:54]

your students not falling into causality do you still want tell well your students not falling into causality you want no there

[39:11]

are three important points you have to understand ok that is what i want to tell you do have some questions do you understand well going is always use a koan not as a zen puzzle i told you before koan is always truth truth so you always use koan truth if koan is a kind of zen puzzle i shouldn't explain ok let me explain koan puzzle you should think you should understand it but i should explain why do we explain like this do we explain real activity which is called real activity

[40:15]

but we don't say so we don't say so why you do gassho just do gassho we always say so why we have to explain just do gassho but why dogen why does dogen explain three points within this real practice vivid practice because it is truth truth is not something you can't understand in the exact sense no truth is something you should taste by the whole capsule of your life embrace it truth birth whole universe that time truth penetrates your body skin muscle bone mouth no matter how long i explain if you don't understand you don't understand even though you understand koan i explain

[41:18]

like this if you believe oh i understand koan but i don't think so truth is what is truth truth is anyway not something apart from you truth is your life so this is kuchen point ten like all all the style of kuchen point time all style is

[42:19]

like this so this is a word this is word this is This is to climb. To climb. To climb stool. To climb to the top of the stool. And this is the word. When you climb to the top of the stool, north. You can move forward, backward. What shall I do? Nothing to say. But you can do. You do what? Painting in the et cetera. On the top of the stool. So, this is, anyway, just a manifest, total manifest. Manifestation of your life as a total person. That is Cho. Regardless of whether you are conscious of it or not, this is Cho. That modern style of Cho is this is the word thing. This is right.

[43:26]

I told you the letter right is two parts. This is one. This is six. Six means, anyway, dwelling. To dwell. So, to dwell in one. To dwell in one. When you dwell in one, at that time, no one. No one. Nothing to say. So, this is Cho. Enlightenment. So, we always focus on this enlightenment. Now, sometimes this enlightenment includes. This is Satoi. This is Satoi. And this is Kaku. Kaku means awareness. So, we should understand one, two, three. Satoi is, Sadokin used three kinds of terms.

[44:33]

Awareness, Satoi, and Cho. So, it is literally modification or proof. But we translate it realization. We translate it as realization. One is and one is two. Okay. Could you please express these three points within this lap? In a nutshell. Three points. In this lap, there are three points. Could you say them more quickly? Okay. The first point is, who is Fox?

[45:35]

So, who is Fox means don't look around. Anyway, you are you. So, you must be you. You must be you. That is who is Fox. Fox is not something apart from you. So, if you try to seek the truth, we always try to seek the truth outside. It's not. That is, first point is, who is Fox? Where is the Fox? Fox is you. That means, anyway, you must be you yourself. The second is, if you understand that, anyway, how do you like it? How do you like it? How is it? How are you getting along with the Fox? Do you like it? Or, if you say, I like it, you create attachment. If you say, I don't like it, you create detachment. So, finally, anyway, how do you like it?

[46:39]

Finally, you must be free. Can you be free from the Fox? So, according to the one awareness, anyway, through and through awareness, you should awaken to the Fox. Who is the Fox? Where is the Fox? And get pleased. So, anyway, you should please the Fox. At that time, how can you be free from the Fox? How do you like it? That is the satoi, second part, satoi. The third point, you are, anyway, Fox. If it is true. Still, if you want, continue to tell others not falling into Kodai. So, anyway, you should continue being Fox, through and through. At that time, third point is the shou. The third point is the shou means no trace of Fox.

[47:44]

No trace of Fox means squeezing the last arm out of, anyway, freedom from the Fox. At that time, no trace of Fox. So, that means, completely, you should take your Fox, through and through. When you do gassho, through and through gassho. Until you become, anyway, free from, anyway, gassho. And no trace, leaving no trace of Fox, gassho. That is, how do you express? Satoi, that means pure mind. Do it, that's all. So, just do it, doesn't mean, just do it. Shikantala is not shikantala. Shikantala you say, just sit up. It doesn't mean that.

[48:46]

Shikantala has three points, anyway, three points. Remember that. The last three points is exactly the same as this enlightenment. Kaku, Satoi, and shou. That's all. Yes, I didn't understand what you said. You want to tell your disciples to follow causality. I don't understand why you said that. Well, because enlightened person is completely free from, anyway, causality. That is still a trace of the freedom. That's why, still do you want. But you never say so. You cannot say so. If you become a freedom from Zazen, still you say, I am not falling into Zazen.

[49:50]

Do you want to tell others? Shikantala is, you shouldn't fall into Zazen. You cannot say so. That is just an image of what Zazen is. Finally, do you want to continue to tell, when you want to give an instruction how to sit? Well, after three explanations, well, you stop saying like this. Just sit down. Just sit down. Now, OK? So, even though you understand this story, still, anyway, you have to think, another thing, your whole life. And you can taste this corn, whatever you do, Kesho, Zazen, cooking, cleaning the pan,

[50:53]

using a tool, whatever you do. You can be fox, you can be free from fox, and finally, nothing to say. Just watch. That is beauty of human life. That is Bodhisattva life, great image of human life. Maybe, teaching Inga, explains about my Inga, my not-sitting-aside, cause I emphasize this one. But, actually, the Dogin explains both of them, but his focus, focus is on not-sitting-aside, in Jinching, Inga,

[51:55]

another chapter of Shobo Ginzo. And also, Sanjigo, the karma in the three times. This is also very important, if you want to understand cause I. The three chapters are very important. Now, I can't say how, this Daishijyo, but not perfect. Maybe, I will show you next time. But this translation is not good. One more important thing is,

[52:57]

samskara, understand Dogin, Dogin's thought, which has a certain stage, certain development, according to his age. So, Dogin's thought, there is a core. Do you think, Dogin's thought, develops gradually, increasingly, according to his age, or no development? What do you think? You can understand from this core. Now, many Japanese Buddhist scholars believe, Dogin has development of his thought. So, the early age of his life, explaining, right when he was a bendowa,

[54:00]

he says, no chanting sutras, no offerings, etc. Then, later, of his age, he says, you should do gassho, you should do bow, you should do chant, you should chant, you should perform service, you should pay homage to the Buddha, etc. So, Buddhist scholars try to analyze his thought. So, at his certain age, his thought is just like this. Another age, his thought is a little better than this. How do you think? This is very important. If you understand Dogin's teaching like this, or Buddha's teaching like this, you'll never understand Buddhism. You'll never understand Buddhism. Okay?

[55:04]

It's on your heart. I forgive you. Thank you. Sometimes you will be asked, you might be asked by somebody, but this is very important for us.

[55:19]

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