This too, whenever you study, particularly when you study Bisho, chapter of Bisho, Buddha nature. Dogen explains about Bisho and non-Bisho, no Bisho, no 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 truth, those are anyway truth.

[01:03]

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, emptiness manifests itself with two aspects.

[02:06]

Emptiness, not emptiness, no emptiness. Emptiness, no emptiness. Or, in Panyaparamita Sutra, we say no eyes, no ears, no nose, no tongue. That's 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, but no eyes. No eyes manifests itself with two aspects, eye and no eye. So, from this point, in Panyaparamita Sutra, we say no eyes, no ears, no nose, it is not negative opposed to affirmative.

[03:11]

It is absolute, absolute negative. Absolute negative means completely beyond negative or affirmative. That means truth. There is nothing to stay with idea of negation, idea of affirmative. That is real meaning of emptiness. All negative, negation, nothingness. So, same applies to meaning of causality. In the chapter of Daishido, causality manifests itself with two aspects, not falling into causality, not setting aside causality. You cannot, in a way, fall into causality, or you cannot ignore causality.

[04:20]

How can you do that? It is difficult for us. It is not philosophy. It is not philosophy. You must be, you must be this causality itself, without attaching to, without falling into, in a 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 traditional. You are now Buddha. In a way, you must be Buddha. So, it is pretty easy for us 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.

[05:27]

You can show. But if you become Buddha, there is no color. Buddha is no color. It is not so easy for us. But we have to do. We have to do, because you are priest. You are priest. Not falling into causality. To be free from causality. There is a beautiful verse. Says, Though I have very often met spring,

[06:31]

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 changed. But, no change is in a way eternity too. But, no change doesn't mean something absolute. No, something fixed, very absolute must be changing constantly. So from this point, though I have very often met spring, my mind doesn't change.

[07:34]

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 flexible. Otherwise, you cannot. If you have certain mind which is going to eternal, eternal mind is kind of ideal. That time 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.

[08:37]

Buddha means emptiness, freedom. So, my mind doesn't change means Buddha can see spring, Buddha can accept spring. So Buddha becomes Buddha. 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. So, not falling into causality,

[09:42]

Buddha becomes Buddha. Buddha becomes Buddha means there is nothing particular. What has become, has become as a particular thing. In other words, karakī becomes karakī. No matter how long I study and practice and still karakī is karakī, still karakī, still karakī, still karakī. No difference. I realize. From this point, karakī is completely karakī. So, from this point,

[10:48]

today's karakī today is karakī today. Karakī tomorrow is karakī tomorrow. Karakī yesterday is karakī yesterday. Because there is no idea of cause and effect. Because karakī is what? Karakī today is human freedom to what is called Buddha. So Buddha becomes Buddha. It means karakī becomes, karakī means what ought to be so, should be so. That's all. So, why do you change your mind when spring comes?

[11:57]

Because your mind is already freedom from spring, summer, autumn, anywhere winter. Anywhere completely your mind is flexible, freedom. 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. Anyway, today is today. When spring comes, all you have to do is, you should tune in, anyway, spring. And then this mind, which you have tuned in to spring, is now your life, whole life, whole life, universal life. That means Buddha. Because there is nothing to object,

[13:00]

nothing opposite, nothing opposite to you, because everything is Buddha. Everything is Buddha. Everything is free. Everything is free. Well, according to Abhidharma, maybe a little easier to understand. According to Abhidharma, Abhidharma really describes theoretically 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 century. Whatever age comes,

[14:01]

it's a very interesting thing. According to Abhidharma, or Abhidharma in Mahayana, Abhidharma in Hinayana, anyway, the old Abhidharma, the old Abhidharma appears in one moment. One moment. So, if you, all you have to see is one moment. But within the one moment, the countless number of human beings, but according to Abhidharma, kosha, anyway, 75,000, but more than that, countless number of the dharma. So in a moment, anyway, countless number of beings exist. But they are different? No.

[15:02]

Completely. Because, just, right, just like, just like. So he then says, what is a 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. Same thing. But anyway, all things, all what is called moment, so no discrimination. That means, anyway, you should accept it. Anyway, you should accept it. Yes. So,

[16:06]

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, and not all, because still, many things which you cannot see. But, all what you cannot see, are not something different from your life. Are also, they are also something, which have, to do with, your life, intellect. Even though you don't know Japan, even though you don't know, well, Vietnam, Vietnamese, or Koreans, or China, China, Japan, even Vietnamese, many things, anyway, related with your intellect. Helping intellect.

[17:10]

All. Now, all what you can see is, anyway, something, connected directly with. But anyway, if you sit down, many things come up. But if you just sit down, anyway, continuing, you sit down, anyway, all things comes up and disappears. And many things comes up, disappears. Many things comes up, disappears. Simply. So all things are different? No. Same thing. Just rising, appears, rising, appears. That means Buddha. That means emptiness. That means capitalistic. Capitalistic of moment, time. That's why Dogen Zen says, Time is just rising, not on. Just rising on.

[18:14]

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 karagi today, just karagi today. I am talking about Buddhism right now. You cannot say, karagi comes from Minneapolis, because I can't go back. I have to be here. But Minneapolis is related with me. But I can't. I can't go back to Minneapolis as long as I am here. So, you cannot say, karagi comes from Minneapolis. I have to be right now with you. So karagi today, just karagi today.

[19:21]

This karagi today, completely includes, embraces Minneapolis and San Francisco, Los Angeles, Japan, whole universe. This is, this karagi. This karagi is working dynamically right now right here. That's all. That is, anyway, though, I have very often met spirits, my mind doesn't change. This is, this is not falling into kozai. Anyway, not falling into kozai. Karagi is totally karagi. But this acceptance, acceptance of karagi is not karagi seeing objective, or seeing a certain ideal. This karagi, which I have accepted, is universal karagi.

[20:25]

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. Anyway, falling into kozai. Again, then, no, no, I cannot say so. I have to be completely right now here. Then, at that time, when the time comes to go to bed, I can just go to bed. When this lecture is finished, just finish that. When the time gets up, just get up. When tomorrow comes, tomorrow, just tomorrow. You cannot understand tomorrow. If it comes,

[21:27]

tomorrow is tomorrow after today. You cannot say so. 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. Kozai. You can change constantly. You can change to a certain situation, certain life. So, zen, kingin, everything. That means fox. Fox. In this talk. Fox. So, if you dance, if you try to be different, what do you mean by fox?

[22:29]

Why? Hyakujo has to be fox for five hundred years. Then you can understand. Read again. Anyway, next time, I want to, anyway, if you have some, if you have some understanding, you can tell me. OK? And also, next is not setting aside. Not setting aside, not setting aside kozai. In a moment, there are many things. I'm not saying you see, but many things are, anyway, same things which exist in a moment. So there is no discrimination. But on the other hand, you cannot ignore discrimination. So,

[23:33]

there is still kozai, cause and effect. Karagiri becomes karagiri. Karagiri becomes karagiri means has very profound meaning. Two meanings. One is there is no kozai. Because karagiri becomes karagiri. It means A becomes A. That 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. Do you understand? Cause and effect. Karagiri becomes karagiri. So what makes karagiri become karagiri? This is very important. This is my belief, my truth. So, in a moment,

[24:39]

in a moment, six consciousnesses, six organs, six organs, and you know, six senses, six sense organs, and also six consciousnesses. Simultaneously, 18 damas appear simultaneously. Including, what, 10 more consciousnesses anyway. Many things happen. But all you have to do is just accept. No way. No choice. Just accept one moment, but still, within the moment, you generate the choice. You generate the choice. Chance to make a choice. What to do. Because you have a consciousness. Six consciousnesses anyway, no. Try to know what it is. Like, dislike, or good, or bad, right, wrong. That is the characteristic of consciousness. So immediately, that consciousness creates something.

[25:41]

This is human behavior. So karagiri becomes karagiri. According to not falling into causality, karagiri becomes karagiri. In a way, no matter how long I study Buddhism, karagiri is completely karagiri. Nothing different. No difference. Still the same. But, still, there is a cause and effect. I can't 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 such a period of time. So, what makes cause and effect? Might be it.

[26:43]

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

[27:50]

When you do get older, when you do get older, how should you, what kind of attitude you should take towards it? You should do 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. Well, gassho is gassho. Gassho becomes gassho. That's all. Courage becomes courage. When you do gassho, gassho is gassho. So there is no causation, causality. But when you do gassho there, you gassho with, in a way, hatred, with joy, with, well, like, a sense of like, a sense of dislike. That is completely different. So,

[28:54]

not setting aside causality means that 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 a child. This is mother. So mother is what? Mother is completely tossed away by the causality? Mother becomes mother. That's all. From this point, woman becomes woman. At that time, woman becomes mother. What do you mean by mother? Mother is woman becomes woman. But how can woman become woman? A mother. Do you want to be mother, or do you not want to be mother? Which would you like? Just look at it.

[29:58]

If you want to be mother, anyway, you have to have a child. So, there are two reasons. First, causality, anyway shown, manifests itself with two aspects. Not falling into causality, and not setting aside causality. Two aspects. Also, well, this is philosophical explanation, anyway. But this is not the most important point Dōgen really wants to tell us. Dōgen really wants to tell us, how to participate, day after day after day, without attaching to, not falling into causality, without attaching to, not setting aside causality.

[31:05]

Dōgen really wants to tell us, how to participate, day after day, without attaching to causality. And, without attaching to causality. without setting aside causality. And, we need to see and listen to, to remember and accept, alive and following the case, the youth of those, like those words. Now,

[33:37]

this time, we are starting Taishigyō, of Shobo Kenzo, with all of you. Taishigyō means, great practice. Great practice. Dai is great. Shugyō is practice. Shu of Shugyō is, refined or profound. Gyō is practice, action. So practice is not merely practice.

[34:43]

Practice is, practice in, realization, which is called Shō. Literally, Shō. S-H-O, Shō. Literally, means, bonification. Dōgen Benji used, uses three kinds of enlightenment. One is, awareness, which is called Kaku. K-A-K-U, Kaku, awareness. Second is, Satori. Satori, usually we translate it, enlightenment. Third is,

[35:50]

Shō. S-H-O, bonification. It is, bonification, bonification. Bonification. It is translated as, realization. So enlightenment, should include, three of them. They are one, simultaneously. But, mostly, Dōgen, Dōgen's enlightenment, is based on third one, Shō. This Shō includes, first, two. Awareness, and, Satori. As you know, awareness is, one of the,

[36:56]

visual, religious experience, of understanding of, human world. This is, anyway, first step, which you can, see, everything in, universe of being. In your daily living, human, being, and, human, we, always, understand ourselves, very, limited, vision, which is called, eye, which is called, individual. But this is very important, for us, we should, be careful to, understand, human beings,

[38:04]

or, animate beings, particularly when you become a priest. Priest must be, very careful, to understand yourself, and also others. Because priest is, a bit different, from others. You must be proficient, in order to be professional. Anyway, you must be suffer, from your life, twice as much, three, three times as much, or a hundred times as much, you have to suffer, than that, and, because, even, even though you become a priest, we have a consciousness, and sense organs,

[39:07]

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, our responsibility. Because you are already priest, so you are in the position of priest, so in a sense, you can stay with the priest, well, comfortably. You are already professional, because people respect you,

[40:10]

in a sense, if you become a priest. In many ways, priest has a lot of benefit, rather than other. So it's pretty easy to stay, to soak in, a pure, lukewarm, lukewarm, do you understand? Lukewarm. Lukewarm is, not professional, but not the, not the, out of the professional, sort of a semi, semi-professional, professional priest. If you look at the Japanese, Buddhism, you understand pretty well. Now Buddhism in the United States is, just the first step.

[41:11]

So, everybody is, but you cannot see there's something wrong, in your life. Because, you are really making every possible effort to, make the Buddhism, settle, in your daily life. 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, enough, spare time, to create, something wrong. You always, are 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. I don't know. It really depends on you. From now on, anyway, we as a priest,

[42:18]

will really be careful, to, our own 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, there is, something, which happens, at the conscious level. Still something, to think, by, yourself, your consciousnesses. That is awareness. That's why Dogenzin says, a Bodhi mind, should be something, which you can experience,

[43:20]

through, your six consciousnesses. Without six consciousnesses, you cannot have, Bodhi mind. That Bodhi mind is awareness. This awareness, if you stay with always this awareness, as, overall, total capture of enlightenment, which is called, Buddha can reach. This is the first step. The second step, anyway, Satori. Satori is, awareness. Satori is a state of, a state that, awareness, penetrates, your body, your mind, your skin, muscles, bone, and muscles, and bone, and marrow. In that time,

[44:23]

it is called, anyway, enlightenment, Satori. Satori. That is, anyway, great experience, for us, with Satori. But this is still, sort of, occurrences, mental occurrences, happen, at the, at the actual point of level. Because, it is, pretty easy for us, to attach to this enlightenment. The third one, is Sho, is, enlightenment, with, no trace, of enlightenment, Satori. No trace of Satori.

[45:26]

That is, third one, which is called, Sho, realization. It is, exactly something, alive, or daily living. You can sho, you may die, it is, Satori itself, practice, and, simultaneously, Satori, enlightenment, realization. So, so we can, always emphasize, practice is, not merely practice, practice is, practice in realization, like this, in realization. When you do a sho, a sho is, practice. Simultaneously, it's not practice, it is, enlightenment, it is, realization, manifesting, Buddha mind. That is, Shugyo. That is, Shugyo. That's why,

[46:27]

Dogen put the, great, Shugyo is not, Shugyo, Shugyo is, Shugyo, in, realization. That's why, he put, he act, a term, die, great, Maha, in Sanskrit. Maha means, infinity, or, boundlessness. That is, meaning of, great, 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, Shugyo,

[47:29]

like this, practice, in realizing. That is, Dai Shugyo. Dai Shugyo. That is, no end, no beginning, forever, we have to. Practice, countless, life in, the countless life, in the, immense, span of, time, time, life of the life. This is, meaning of, Dai, boundlessness, boundlessness. Otherwise, if you don't do that, we always,

[48:30]

see, ourselves, from, our own, telescope. Because, we can, get rid of, our consciousnesses. We have already, six consciousnesses, just, looking at something, from, their own telescope. These six consciousnesses, are completely different, from others, six consciousnesses. Each consciousnesses, each consciousness, does not have, same pattern, as others. Completely, different, faces, different way of appearances, appearance. In, certain circumstances. So, that is, meaning of, Daishido. If you,

[49:41]

I told you before, feast, wine, why, do we, have to, have, Daishido, forever, everlasting, life after life? Because, you must be professional. Professional doesn't mean, a person who master, technical, something. If you, master something, I say, technically or objectively, it is not, real professional, as a, relative person. In a way, you must, you must be, in a way, Buddha,

[50:41]

to me, himself. You cannot be, one of the, Buddha's, family. Don't misunderstand, who he is. Priest is, priest is, person who must be, Buddha himself. Not that one of the, Buddha's family. If you become a, Buddha's family, you know the family, family is a lot of people, different color, black, white, and green, in a way, etc. If you have, family, if you become a family, then you are not, professional. You are, in a way, the same as, in a way, ordinary person. So, priest, is, priest is not, one of the, families.

[51:43]

Buddha's family. Priest is, in a way, Buddha himself. That is, the, what we have to do, as a priest. I think, you should, read, study, Hojoki. Fortunately, we have, Hojoki, in English. If you study, Hojoki, that is, is very helpful for you. Again and again, anyway, if you have time, sit down, and just read, Hojoki. Very, nice,

[52:45]

the, Buddha's teaching, given by, Togenryu and, his teacher, Ejo, Nojikunjo, Zen. But, tonight, we don't have enough, time to, study one by one, so, tonight I would like to, very basic, way of understanding, about, the koan, in the chapter of, Daishujo. Daishujo is,

[53:52]

Daishujo, chapter of Daishujo, must be understood, with, another chapter, Jinshin Inca. You can find, that chapter, in this book. Jinshin Inca. J-I-N-S-H-I-N Jinshin Inca, I-N-G-A page, one three, six. Deep belief, in causality. So, we should, study, to practice,

[54:54]

in the book, Daishujo, and, Jinshin Inca, because, both are, describe, describe, about, the meaning of, causality. We have read, this koan, the, the, did you read this? Is it just a story? Among,

[55:58]

among the many disciples, of Zen master, very chief, of Mount Gyakujo, in Koshu, his master was, Baso Jyotsu. There was an old man, who earnestly listened, to Gyakujo's talk. Usually the old man, left with the others, but one day, he stayed behind. Gyakujo 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 has been transmigrating, in the wild fox, for the past, five hundred years. Please give me, a word of the teaching, that will reduce me, from transmigrating. Then the old man said, is one who attains,

[57:00]

great patience of the way, still subject, to the law of karma. Gyakujo shouted, yes, it never stops. The old man, was enlightened, prostrated himself, before Gyakujo, 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. The men are customary, for deceased monks. Gyakujo then asked the monk, in charge of services, and rights, to strike the Gyakujusui, and call 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, Gyakujo took the assembled monks, to some rocks, behind the mountain, and pointed to a dead fox. Then the service was held,

[58:02]

and the fox was cremated. That evening, Gyakujo, 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, when 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? Gyakujo said, come closer, I'll tell you. Gyakujo came over, and slapped, Obaku's cheek. Gyakujo smiled, and clapped his hands, and said, I thought foreigners, had red ears, but now I know, men who have red ears, are foreigners. Right. the whole story, and also, in the Jinshin Inga, are the same stories, appear again. next time,

[59:06]

I would like to, study this koan, one by one, but tonight, the basic way, of understanding, this koan, this koan, is very important, because, for many, many years, many monks, many teachers, study hard, about this koan. The, Shizawa Roshi's teacher, was said, to study, this koan, for, 45 years. With, all hardness. Even though you study,

[60:09]

this time, I don't expect you, to understand, completely. Well, you and I, anyway, will have to, study, practice, this koan, through, time. 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 hardness, that's enough. So, we would like to, anyway, study, and practice, with you, this time. In Buddhism, excuse me,

[61:13]

this Daishikyo, and Jinjin Ringa, describes about, causality, connecting with, this, not falling into, causality, not, setting aside, causality. But an important point is, not to, not to be confused. Okay? Don't be confused, not to be confused by, the term, not falling into causality, or not setting aside, causality. Important point is, the meaning of, significance of, causality. In Buddhism, causality is, presented as, in, and, common, in,

[62:15]

and, common, in Japanese. In, and means, literally, the perfect, perfection, cause. That is, in, and, perfection, of, cause. Common, common, is, fullness, of, effect. So, fullness, and perfection, have the same meaning.

[62:48]

@Text_v004
@Score_JJ