I'll talk about a few important points which occur in this koan. One, two, three, four points. First, where's my knee? We should understand the real meaning of cause and effect, causality. We call... In, in. And then...

[01:09]

In, in. In, in. In means cause. In means cause. En means circle. Circle means perfection. Circle. In, en. Ka is result. Man is fullness. In, en means perfect. Circle, cause means perfection. Perfection of cause and command is fullness of result. So that means, this is maybe the perfection of causality. Perfection of causality.

[02:10]

This is real, the significant meaning of cause and effect. I told you the other day, this real meaning of causality manifests itself with two aspects. One is furaku. In Japanese. Furaku. And fubai. These two aspects. Furaku means not falling into. Not falling... Falling into causality. But here, not setting aside causality. So, real meaning of causality manifests itself with two aspects.

[03:19]

Not falling into causality. Not setting aside causality. But this is not idea of cause and effect. This is just activity. Just activity. Just practice. Just motion. Temporal practice, which is fully alive. So, no idea of cause, no idea of effect. This is real practice. Real practice, which is fully alive, day after day. Idealistically, we may say unity of flak and mai. Unity of flak and mai. Unity of flak and mai means you cannot touch either one of them. You cannot touch to not falling into.

[04:19]

You cannot touch to not setting aside. You cannot touch either one of them. So, you cannot touch one sided idea. So, within the actual practice, which is fully alive, there is completely unity of flak and mai. Flak and mai. So, that is, I always tell you, when you see this, this is what is called flickering light. Flickering light. Or in other words, robot, right, 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, you can do. When you do gassho, gassho is real process. Process is not piece of activity.

[05:21]

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 of even becoming Buddha, or even becoming 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 word, like this. Then, within this action practice, total dynamic working, you can see, your consciousness can see,

[06:22]

your consciousness catch something. That is, which is called flak, or not falling into, or not setting aside. This is just the image of in and command. True, you can say true, or Buddha nature. Whatever you say. Buddha nature, or Buddha. Buddha is not idea. Then, flak means, so, is it clear? Relationship between this and this, these two. Is that okay? Very different. Don't mix it up. This is real practice. Within the practice, there are two aspects.

[07:23]

That is idea. Image of the truth. Image of Buddha. That is, sometimes it is called flaku, and sometimes fumai. So both. In a way, unity of both of them, which is fully aligned within this activity. What is this? Character? No. Fumai. Huh? Fumai. Fumai? Yeah. Oh, second one is fumai. This is fumai. Fumai, first one. Fumaku. Raku? Fumaku. Raku means to fall. To fall. Mai means to ignore. To ignore. Mai is to ignore. To put outside. Outside. Okay? So even though you have to see flaku and fumai,

[08:31]

not according to idea, not according to consciousness, but just according to total dynamic working. At that time, flaku is not idea. Flaku 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, This E is E. From moment, moment, E is just E. When the spring comes, karagiri is just karagiri. At that time, this just karagiri is karagiri. And spring is different from anywhere. Karagiri is karagiri. No, not different. Same.

[09:32]

Karagiri is karagiri in winter. But always karagiri is tuning, can tune into spring when it comes. So always. E is E. So at that time, there is no cause and effect. No cause and effect. Because E cause is exactly same as result. My means E becomes. Becomes. Becomes E. E becomes E. So, even though E is E, from moment to moment, all we have to do is E is E. That's all. But, when you say E is E, anyway, E today is E. A little different from E tomorrow. Or a little different from E yesterday.

[10:34]

So, E becomes, anyway, E. A little difference. E becomes E. So, Sawakiroshi, in Japan, says a very easy term. He said, Zazen is that the self settles in the self, and the self becomes the self. I didn't understand. But this is a very simple term. It's wonderful. E is E. That means the E settles E in E. Through and through. That's all we have to do. And then, at that time, very naturally, you can become E becomes E. E becomes E. So, this is Zazen.

[11:35]

Well, this is life. This is real life. Okay. Dogen then says, Zenki, in Chapter Zenki, he says, in the culmination of its quest, the great way of all Buddhas is emancipation and realization. This is realization. Realization. And emancipation, this is emancipation. E becomes E. Emancipation. So, Dogen then says, the great way of all Buddhas is emancipation and realization.

[12:41]

Then, Dogen explains this. Emancipation means that life emancipates life, and that death emancipates death. That means, A becomes A, means A is free from A. How? A has to be A through and through. Through and through. From moment up to moment, anywhere at all, you have to do is, you are you. So, you settle yourself in the self. That is, at that time, very naturally, it becomes it. It is exactly the same as A becomes A. At that time, you become just like you. Just like you. So, Dogen uses just like. Just like. Fish swims just like a fish. That means freedom of fish.

[13:43]

That means fish not looks like fish. He uses looks like. Looks like has two meanings. One is, A is not exactly A, but indirectly, it seems to be A. But, on the other hand, looks like means A is exactly same as A. No difference. That's why, at that time, it's very difficult to say in a word. That's why he uses just looks like. Looks like. Or just like. For instance, if you gassho totally, there is no separation between I and you, I and gassho. So, I say, I do gassho. I cannot say because there is no I. Because if I say I,

[14:44]

this I is not something different from gassho. Gassho is not different from I. So, I cannot say I do gassho. So, on the other hand, gassho does I. I cannot say so either. So, finally, I say, if I see the gassho, just according to gassho, it says gassho does gassho. Then, according to I, I do I. So, no separation. But, anyway, how can I say? I looks like doing gassho. Looks like doing gassho. The looks like means no trace or form of gassho. Just gassho. When Karakiri shows on the surface of water, at that time, gassho behind Karakiri. Gassho doesn't appear on the surface. So, gassho is back, behind.

[15:46]

That's why it says, when one is bright, the other side is dark. Dark. That dark means, that means, you know, dark side opposite to bright. Anyway, dark side, the other side is dark means the other side is always backed by. Helping you always. Absorbed into you. So, nothing to say. So, when you center yourself in the self, at that time, 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 I. 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.

[16:48]

You cannot stay with Ph.D. So you forget it. And Ph.D. must emancipate Ph.D. At that time, Ph.D. will really work. Really work. How? It is not something showing on the surface world. No, no kind, no trace, no form of Ph.D. Just work. Just share your life. That means emancipation. That's why Dogen Lin says emancipation means that life emancipates life and death emancipates death. For this reason, there is deliverance from birth and death. At that time, this is called freedom. Not setting aside is when you become you as you really are. At that time, it means you are deliverance from you. Next, Dogen Lin says

[17:51]

the realization is life. Realization is life. Life is realization. Realization means realization is what? You settle yourself in self means nothing particular to bring into you. You become you. You are you. So, realization is what? Realization is karage. Karage ends realization. Which means that I have to know who I am through and through without any competition or comparison. Anyway, therefore, I am violet. Violet is tiny. Tiny flower. That's okay. That's okay. Poppy seed. Poppy seed is poppy seed. But it is not poppy seed opposite to smell mountains, Himalaya mountains. Poppy seed and Himalaya mountains are exactly the same.

[18:53]

So, poppy seed must settle itself in self. At that time, that poppy seed is whole universe. That means A is A. That means realization. So, all the great way of Buddha is in a way realization and emancipation. Then, at that time in the story, the old man becomes a fox. Become a fox. Then, you are free from fox. Free from fox. So, become fox is anyway

[20:04]

the old man must be old man through and through in every moment from moment to moment. Moment to moment. When the spring comes, anyway, you have to change your clothes. You cannot keep warm winter clothes. Anyway, change. You have to tune in into every moment. At that time, you tuning in, the spring includes whole world. That's you tuning in. Spring is not you. Limited by spring. Anyway, whole world. At that time, it is called A is A or A is settled in A in the self. Completely self. At that time, your attitude becomes just like mountains because there is no comparison around you.

[21:05]

Your whole body and mind includes, embraces the whole world. So, that is at that time your activity, your practice becomes beautiful. That is what is called become fox. Become fox. You have to be fox from moment to moment. I don't know how long. Anyway, 500 years. Anyway, fox. Then when you become fox, anyway, you have to be fox through and through. Full awareness of fox. At that time, you can be free from fox. Free from fox. This is anyway meaning of, the real meaning of causality and also flux and mind. And also becoming a fox and free from fox. The second point is

[22:10]

Hyakujo in the past has become fox for 500 years because of his wrong answer not falling into the causality. One more point is the present Hyakujo, which means the old man, no, present Hyakujo. Present Hyakujo gave the right answer to Hyakujo in the past, means old man. Not 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

[23:16]

for 500 years because he gave wrong answer to his students. But this is not real meaning of causality. In the story, this is the second important point. If you understand in that way, old man has become fox for 500 years because of his wrong answer to his students at that time about Rinzai and Tokusan and the other famous Zen master should become fox. But you never find. Tokusan becomes a fox or Rinzai becomes a fox. No story. No other story. Rinzai is not always giving the right answer. Rinzai, according to Dogen, sometimes Rinzai gives wrong answer.

[24:18]

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 Hyakujo gave the right answer to old man, not setting aside causality, so the old man was a fox. If it is true. How about mountains, rivers, and earth, trees, grasses? From century after century speaks the law of causality. Why does old man didn't understand it? Why didn't old man understand it?

[25:25]

Or why didn't old man hear the law of causality spoken by the mountains, rivers, trees, and grasses? If you say only Hyakujo, President Hyakujo has his own mouth. That's why he could speak. But unfortunately, mountains, rivers, 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 mountains, rivers don't have a mouth. But always mountains, rivers, have mouth. Great mouth.

[26:27]

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 a poem speaking with the trees, speaking with nature. You can hear the voice of the trees. Rivers, that's why you can compose a poem. So, it is not right understanding. That is the second point. You shouldn't understand this story according to common sense. That is wrong. The third, anyway, the old man asked funeral service for itself. The funeral service means,

[27:38]

anyway, according to this, when you become a fox, when you become a spring, anyway, you have to be spring from moment to moment, from beginning to end, and wait for 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 trace of spring. Just there is activity, unity of you and spring. That is dynamic, total activity. So, your life is very comfortable. You look like you, spring looks like you. Spring doesn't have its own form, or you don't have your own form. You look like you. Spring looks like spring. Because that is unity of spring and you.

[28:42]

Dynamica. So, that means funeral service. By no trace of freedom, no trace of fox. When you become fox, through and through with full awareness, that time you understand who you are. For instance, crazy man, I told you sometimes, if you say crazy person, you are how much crazy he is. He may say he is not crazy, he is normal man. Because he cannot, he cannot sell himself in self. He cannot be him with full awareness. That's why he says, he says, I'm not in any way crazy. But if you see, if you see yourself with full awareness, how much crazy you are, you understand.

[29:43]

So, there is no craziness. You say, oh, I'm sorry. You don't cry. You are free from craziness. That is the meaning of funeral service. And President Hyakujo anyway performed funeral service for this fox according to the procedure of priest's funeral service. Not layman's. Layman's funeral service. Because this fox is not usual fox. This fox is completely different. He is anyway master. That is third point. Fourth point. Obaku Zen Master asked anyway Hyakujo

[30:48]

if the old man became a fox because of his wrong answer. If he had given right answer to his disciple, what would have happened? What would have happened if the old man gave a right answer? This is the last paragraph of this koan discussing with Hyakujo and Obaku. One poem. And then, as you remember anyway, Hyakujo told him if you want to know, please come up here. He invited him to come to him. That means already

[31:55]

what he already he knows already what he would do. What he would show. The meaning of causality. Immediately Obaku would know first. Would read Hyakujo's mind. Because between Hyakujo and Obaku there is no discrimination. Obaku is Buddha. Hyakujo is Buddha. Immediately come up and slap his face. Slap means total activity. Total dynamic activity. It's not slap others. Slap others. Not hit the others. That means total dynamic working. Which means in and command. In and command. Perfection of causality. That means slapping. Real activity. Because it's very difficult to explain

[32:58]

real activity, real practice, real dynamic working as a unity of flat end of mind. That's why he has to show something. That means slap. Slap doesn't mean to hit others. Just total dynamic working. So, within this total dynamic working there are three suggestions. One suggestion is I told you already flat end of mind. Within this total dynamic working which is called in and command. But anyway, there are three suggestions. Three points I can suggest. One point I can suggest Who is a fox? Or where is a fox? Who is a fox? Fox is not something particular.

[33:59]

Fox is you or I. Nothing but. When you stand up and do gassho Who is fox? Fox is you. Gassho and gassho. You must turn. You must transmigrate. Transmigrate yourself into gassho. That is a fox anyway. Fox means as you know Japanese people believe fox take a shape of anyway beautiful girl and boys and beautiful women sometimes big monsters or big bones. Bones? Japanese people believe that. So, maybe fox might have might have a very powerful supernatural power to take a shape of anyway women, boys and girls etc. So, when you do gassho

[35:03]

you must be one with gassho. That means fox. So, who is fox? You. Gassho is not fox. You is not fox. When you compare with a fox who is fox? Fox is not something which exists some other place apart from you. Fox is you yourself. So, who is fox and where is the fox? Fox is inside of you or outside of you. No. Anyway, fox is you yourself. Nothing to say. Inside or outside. So, if it is true see it through and through carefully until the fox penetrates your skin, muscle, bone and mind. It means anyway you awaken to fox

[36:05]

as it really is. You awaken to yourself as you really are. So, that is 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 from the fox? That is the second point. How do you like it? If you are fox, fox is not something apart from you. You are exactly fox. If it is true, how do you like it? How do you feel? And then, it is not enough for you just to feel fox. Anyway, can you be free from fox? This is the point. I told you already.

[37:06]

If you see the lens, see the lens. Understanding and practice through the practice of fox. Understanding the actual practice. And then, at that time, you can understand. You can awaken to the Zen as it is. It really is. That is a fox. It's really fox. You become one with the Zen. So, you must be fox. Exactly. So, how do you like it? 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 what is called enlightenment. If you practice in that way, the Zen in that way. Awareness and enlightenment, satori. 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?

[38:07]

That means, anyway, until you become one exactly with the Zen, without leaving any form of the Zen or practice it. At that time, that is freedom from the Zen and from practice. That is the second point. The third point is, nevertheless, nevertheless, you still want to tell your students not falling into causality? Do you still want to tell your students not falling into causality? Do you want? No way. Nothing. All you have to do is just be fox through and through and then, at that time, you can realize very naturally acceptance of causality.

[39:08]

Acceptance of causality means, be free from fox. Be free from fox. So, within the swap activity, there are three points. Three points. You should remember this. So, not hit others. It means total manifestation of real meaning of causality as it really is. Which is fully alive with you. That means swap. Then, within that swap, swap is not merely swap. Within the swap, there are three important points you have to understand. Okay. That is what I want to tell you. Here are some questions. Do you understand?

[40:10]

Cohen is... Dogen always uses Cohen not as a Zen palace. I told you before. Cohen is always the truth. Dogen always uses Cohen as truth. If Cohen is a kind of Zen palace, I shouldn't explain. I shouldn't explain Cohen palace. You should think. You should understand it. But I should explain. Why Dogen explains like this? Dogen explains real activity, which is called real meaning of causality regarded as total dynamic working, as a real vivid activity, practice. Oh, 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?

[41:13]

Why does Dogen explain three points within this real practice, vivid practice? Because it is truth. Truth is not something you can understand in an exact sense. No. Truth is something you should taste. By total capture of your life, embracing trees, birds, whole universe, at that time truth penetrates your body, skin, muscle, bone, muscle. So, no matter how long I explain, if you don't understand, you don't understand. Even though you understand Korn, I explain like this, you believe, oh, I understand Korn. But I don't think so. I don't think. Truth is, what is truth? Truth is anyway, not something apart from you.

[42:13]

Truth is your nose, your eyes, your mouth, yourself. Who is a fox? You are a fox. So, you should, anyway, taste the truth until it becomes one with your whole life. At that time, it is called enlightenment. According to Dogen, it says so. For me, uh, uh, so, this is, uh, Gutenberg, which means time. But all the style of Gutenberg is time. All the style is like this. So, this is a word, this is a word. This is, uh,

[43:16]

to climb. To climb. To climb stool. To climb to the top of the stool. Then, this is a word. When you climb to the top of the stool, you are kind of move forward, backward. What should I do? Nothing to say. Well, you can do. You can walk, painting, on the top of the stool. So, this is, anyway, just a manifest, total manifest, manifestation of your life as a total picture. That is sho. Regardless of whether you are conscious of it or not, this is sho. That modern style of sho is this is a word saying this is a right. Told you, uh, the letter right is, uh, two parts. This is one.

[44:20]

This is a stop. Cease. Cease means, anyway, to dwell. To dwell. So, to dwell in one. To dwell in one. When you dwell in one, that time, no word. Nothing to say. So, this is sho, enlightenment. So, we always focus on this enlightenment. Sometimes, this enlightenment includes, this is satori. This is satori. And, uh, this is kaku. Kaku means awareness. So, we should understand one, two, three. Satori is used three kinds of terms. Awareness, satori, and sho. So, it is literally

[45:21]

verification or proof. But, we translate it realization. We translate it and realize it. One is and one is two. Can you, please, uh, express these three points within this level? More in a nutshell? Three points? In this lab, there are three points. Can you say them more simply? Uh, okay, um, the first point is who is who is fox? So, who is fox means don't look

[46:21]

around. Anyway, you are you. So, 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. The first point is who is fox? Where is a 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 a 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 you're confused. Anyway, how do you like it?

[47:22]

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 a fox? Where is a fox? And get taste of it. Anyway, you should taste of it. At that time, how can you be free from the fox? How do you like it? That is the second part. The third point, you are, anyway, a fox. If it is true, still, if you want, continue to tell others not falling into Kodai. It's ridiculous. So, anyway, you should continue being a fox through and through. The third point is a show. The third point is a show means

[48:25]

no trace of fox. No trace of fox means squeezing the last arm out of, anyway, freedom of freedom from fox. At that time, no trace of fox. So, that means completely you should take your fox through and through. When you do a show, through and through a show. Until you become, anyway, free from the show. And no trace, living no trace of fox. The show. That is, how do you express that means just do it. That's all. Just do it. Doesn't mean, just do it. Understand? Shikantala is not Shikantala. Shikantala you say,

[49:26]

just sit down. It doesn't mean that. Shikantala has three points, anyway three points. Amen. The last three points is exactly the same as this enlightenment. Kaku, Satori, and Sho. Yes, but I don't understand what you said. You want to tell your disciples to follow your father. 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 free from the Zen,

[50:27]

still you say, I am not falling into the Zen. Do you want to tell others? Shikantala is, shouldn't fall into the Zen. You cannot say so. That is the scientific image of the Zen. Finally, do you want to continue to tell when you want to give instructions how to sit? Or, after the explanation, well, stop saying like this. Just sit down. OK? So, even though you understand this story, still, anyway, you have to think again and again your whole life. And you can taste this corn.

[51:30]

Whatever you do, the show, the Zen, cooking, cleaning the pan, 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 setting aside emphasizing this one. But, actually, Dogen explains both of them, but his focus is on not

[52:32]

setting aside in Jinshin, Inga, another chapter of Shobo Ginzo. And also, Sanjigo, the karma and the three times. This is also very important if you want to understand Kozai. The three chapters are very important. I translated half of this Daishijo, but not perfect. Maybe I will show you next time. One more

[53:38]

important thing is some scholars understand Dogen's thought, which has a certain stage, a certain development, according to his age. So, Dogen's thought, there is a quorum. Do you think Dogen's thought develops gradually, increasingly, according to his age, or no development? What do you think? Many Japanese Buddhist scholars believe Dogen has development of his thought. So, the early age of his life, explaining

[54:40]

right when he wrote the Bendo he says, no chanting, no chanting sutras, no offerings, etc. He says. Then later, of his age, he says, you should do gassho, you should do bow, you should do 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. So, if you understand Dogen's teaching like this, or Buddha's teaching like this, you never understand Buddhism.

[55:41]

You never understand Buddhism. Sometimes you will be asked, you might be asked by somebody, but this is very important for us.

[56:03]

@Text_v004
@Score_JJ