Tonight, I would like to explain the whole discourse briefly, and maybe next time I will pick up the most important point in this koan, several points, but this tonight, anyway, as a whole, I want to explain this koan. Koan is not the Zen puzzle, or sometimes people misunderstand koan as a Zen puzzle. It's not koan. Dogen, denji, use koan as truth. That's why Genjo Koan, the title of Shobo Genzo, Genjo Koan, Genjo is presently manifestation,

[01:15]

presently perfection, or perfectly manifestation. That is, Genjo Koan is the truth. Koan is the truth. The truth is, in a way, perfectly manifestation. In other words, the phenomenon is perfectly, exactly associated with the truth, no gap between. That is the meaning of the title of Genjo Koan. So, koan is always used as the truth, as the truth, which is always manifesting in our daily living. That is koan. So, if you read any kind of Zen story, particularly this koan, it's very funny, you don't understand. Even though you don't understand, this is very true. It's very true. So, you have to chew on it again and again.

[02:17]

That is, in a way, the meaning of koan. But this koan, if you read this koan, it's really funny and strange, you don't understand. Let me make clearer what I said last time. Because this is also very important. I told you last time a fundamental pattern of understanding in Buddhism. Whatever kind of subject you study, any kind of subject manifests itself with two aspects.

[03:20]

One is affirmative, the other one is negative. Affirmation and negation. Affirmation and negation. That is always, that is very important. For instance, Buddha nature. If you study Buddha nature, this is the idea of Buddhist philosophy. Buddhist as a religion, anyway, Buddha nature is very important. But if you study Buddha nature, anyway, you have to understand manifestation in two aspects.

[04:27]

One is Buddha nature, the other one is no Buddha nature. No Buddha nature. So this is affirmation. This is affirmation. This is negation. Or according to teaching mentioned by Buddha, the original teaching, the impermanence, impermanence, or suffering, suffering, or pratityasamutparam, that is independence, independence, or whatever it is, impermanence, the idea of impermanence must be understood.

[05:36]

Impermanence and no impermanence. We have to understand impermanence from two angles, two angles. Suffering is also, suffering is showing itself always suffering and no suffering. The birth is always interpenetrated, interpenetrated within its own activity, function. Or independence, pratityasamutparam, this is also interdependence, interdependence. Interdependence is showing the interdependence and no interdependence. Because if you study Buddhist psychology, in Buddhist psychology, in Mahayana,

[06:44]

the nature of mind is divided into three points. One is discrimination, discrimination. Second is interdependence, interdependence. Third is truth, truth. Nature of discrimination, nature of interdependence, nature of truth. So there is interdependence. So this interdependence must be understood from two angles. One is interdependence, means discriminational world, phenomenal world. We are always discriminated. So this is one point. The other point is no interdependence. That is the truth. If you understand the interdependence perfectly, that is called no interdependence.

[07:50]

So always we have to see, understand philosophically, psychologically. We have to understand idea of any kind of subject in Buddhism from two angles. This is life, this is life. Not only Buddhism, this is a very human life. The life and death, if you say life, life is anyway life. Life is life and also no life. No life. Because you have to understand life, but you can't stay with life. You have to be free from life. In that time you can really understand, you can really work your life. You really work your life in, which is called life. Even the death, even the death, that is death.

[08:53]

You have to understand death. But on the other hand, you have to understand death, complete beyond death. You have to understand no death. That's why in Panyaparamita Sutra always we say no death, no life. No death, no life means this point, this point. So if you understand idea of no death, you have to understand death. No Buddha nature means here, idea of no Buddha nature is here. Buddha nature and no Buddha nature. You have to understand. If you study the medication or science or whatever at the university, you get the degree, I always tell you,

[09:54]

if you have a degree, anyway what should you do? You have to go to school anyway, you have to study. This is human world, phenomenal world, you have to do. Without this you cannot be free from, you cannot work in the realm of degree. So anyway you have to study. If you get the degree, anyway you have to be free from degree. That means you have to share your life with the people. Forget, forget your position, your situation, anyway forget it and just work. Work means anyway you have to be careful. You have to pay careful attention to all circumstances. You cannot understand a certain sickness. Sickness has a certain pattern. Sickness always appears in different situation. You cannot understand anyway a certain sickness from the book you have studied.

[11:01]

Sickness always appears in different circumstances, in different persons, very different. So anyway forget position, degree, forget it and just pay careful attention to actual sickness you have. Then you have to research, share your life, share your capability with patients. That is no degree, no degree. And after your anyway effort, your human life as a medical doctor, very well, very well. There is a beautiful poem, a maple leaf. Maple leaf showing its back and its front. It is falling. A maple leaf showing its back and its front.

[12:09]

Back and front. It is falling. A maple leaf. It is a maple leaf. Maple leaf showing back, front and back. Negative and affirmative. Always showing back and front. Back and front. Back and front is always interconnected. As what? As what? Another idea. As active. That is falling. Activity of maple leaf. Falling or going up, it doesn't matter. Going to the right, to the left, it doesn't matter. Anyway, falling means activity of maple leaf in all directions.

[13:13]

In all directions. At that time, this maple tree, maple leaf is completely beyond idea. So from, anyway, from this side, if you see maple leaf, if you see maple leaf according to no maple leaf, which is called back, at that time, there is nothing to comment. Nothing to comment. Just fall. From moment to moment. From moment to moment. Because no maple leaf. No maple leaf means there is nothing to compare with each other. With each other. Maple leaf itself includes, embraces whole universe. At that time, anyway, maple leaf is showing itself as no maple leaf.

[14:15]

Because basically, in underlying essence, function of the maple leaf has nothing, nothing of its own substantial fixed idea, which is called maple leaf. If you have, if it has fixed idea, I am maple leaf, that time, well, some trouble happens. So anyway, maple leaf must be alive in, anyway, freedom. In freedom. Where there is nothing in underlying essence. That is, at that time, maple leaf really can show itself its own function. That is, no maple leaf. No maple leaf. So, from moment to moment, anyway, short leaf or fall. From moment to moment, anyway, fall.

[15:17]

On the other hand, anyway, it is life of the maple leaf. That means, anyway, today, yesterday, today, tomorrow, anyway. What kind of, how can maple leaf fall? How can it show us its own life? Which is called falling, falling. So sometimes beautiful, sometimes ugly. Under circumstances. That is, anyway, human world. So those things, this affirmation, affirmative aspect of human life, and negative aspect of human life are all, anyway, idea. Image. We create. But all you have to do is, you have to stand up here.

[16:19]

Completely here. This is the beauty of maple leaf. Beauty of life. Beauty of death. Completely beyond idea. Beauty means full function. Full function. That is what is called spiritual security. Here is the place you have, you can feel peaceful, harmonious. Right now, right here. This is place. You can experience spiritual security. But on the other hand, this is only showing two aspects. Which is called affirmation and negation. Always there is something that happens. This is, those things show you a flickering light. A flickering light. Good, bad, good, bad. So, always you can see.

[17:22]

For instance, death. For instance, death is a very good example. If you see the death, death is just death. Beauty of death. Nothing to say. Nothing to comment. Death is just death. But on the other hand, this beauty of the death shows immediately affirmation or negation. Like, dislike. I like or I don't like. I want to live more. I don't want to live more. Many things. This is always flickering light. So it shows you, this part of the world shows you of this flickering light. Most people are completely tossed away by thoughts. But this is just idea. This is just idea. Idea of death. Idea of affirmative death. Idea of negative death. That's all. But real death is just here.

[18:26]

Just here. This is always the very basic way of pattern. This is very basic pattern of understanding whatever kind of subject you study. Because this is human life. Human life. So, now the cause and the effect. Cause and the effect. This is cause and effect. Causality. Causality. Real causality, anyway, shows itself with two aspects. One is, here, according to this, the koan, it says, not setting aside. Not setting aside causality.

[19:26]

Not setting aside causality. This is not falling into causality. Or this translation says, not being subject to causality. Not setting aside causality means falling. Falling into causality. Affirmative. Affirmation of the causality. And this is negation causality. Negative causality. So, from this point, anyway, this real causality shows itself with two aspects. This is the merits of causality. Merits of causality. You cannot escape this. So, on the other hand, your life is completely free from causality.

[20:28]

Free from causality. Free from karma. But, on the other hand, you have to accept karma. So, two aspects. If you see that real causality is from not falling into, at that time, whatever kind of life you have, anyway, you are completely free from causality. Free from causality. So, you can do anything as you like. As you like, you can do. So, last time I told you, you cannot say, I am coming from Minneapolis. If I come here, all I have to say here is to be in San Francisco. I cannot go back. From this point, anyway, I am completely free from causality.

[21:31]

I come from Minneapolis. If always my life is bound by causality, I always think Minneapolis, and I cannot stay here. Very irritated. So, I want to go back, anyway. That is not so good. Because you cannot have at all spiritual security. Wherever you may be. From this point, if you see causality according to not falling into causality, you are completely free. From moment to moment, when you come here to San Francisco, you must be tuning, you must be tuning to San Francisco. That's all. So, next moment, I go back to the Zen Center in San Francisco. That's enough. Because that is, that is a moment I must tune in. But that moment is not my own moment.

[22:33]

This moment is including whole world. Because within a moment, there are countless number of human world, human beings, animate or inanimate beings. So, you cannot ignore this. So, at the moment, there is nothing, no excuse. No excuse. Because moment is what? Moment is just rising. Just rising is complete human speculation, beyond human speculation. You cannot choice. No choice. No choice. Just arise. So, just arise is none. My life is just arise. When in my life, I just arise. At the moment, immediately, your life just rise, and others, trees, birds, whole world arise. So, from this point, everything is, everything is right in the middle of moment, beyond human speculation.

[23:34]

So, all I have to do is, I must settle myself in the self, right in the middle of moment. So, when I come here, I must be here. I shouldn't think, in San Francisco, anyway, I have to be here. When the spring comes, I must tune in the spring. My next moment, when the summer comes, I must tune in to the summer, the sun. So, no choice means, no choice means your moment is complete beyond human speculation. It means equality. Equality. Freedom. Freedom or equality. When you see the causality from the equality or... Equality. This is the equality. Equality. In other words, equality. Negative aspect of human life is equality. Equality. So, when you see any subject of the Buddhist ideal,

[24:38]

according to the equality, which is called negative, at that time, we must, always, anyway, tune in each moment. Each moment. There is no choice. Just each moment. Because this is your whole life. Whole life. Embracing your past life, present life, future life. Including, anyway, trees, birds, anything. Because everything is equal. If everything is equal, there is nothing to compare. Compare. I am little or you are big. You cannot say. Anyway, I am I. When I say I am I in a moment, at that time, I am I in the universe. All I have to do is just settle myself right here, right now. This is equality. This is not falling into causality.

[25:40]

Not falling into causality. Not falling into causality means in every moment you must be free. You must be free from causality. So karma, whatever kind of idea you have, you try to think, idea of karma, idea of suffering, idea of causation, causality, anyway, we have to think from negative aspect of being, which is called equality. The other side is, anyway, affirmative aspect is, anyway, discriminatory world. Discriminatory world. There is no cause, no causation, no causality according to this equality. No causality. All you have to do is right now, right here. But on the other hand, you cannot ignore causality. Cause and effect.

[26:43]

There. How? How can you create cause and effect? This is your behavior, your action. By your action. Without action, you cannot. You cannot progress. You cannot progress, you cannot take care of your life, you cannot take care of today as today. Connected with yesterday and tomorrow. So if you want to, not if you want, even though you don't want, as long as you are existent in this world, anyway, you have to act. By this action behavior, you can take care of today as today, simultaneously connected with yesterday and tomorrow. That's why your action. Cause and effect. Do you understand?

[27:44]

And then, this is, so you have to see first. You have to totally take your causality from two angles. So how can you say causality is something you shouldn't fall into, or you should fall into? No. No way. Finally, you cannot say anything at all. Just keep your mouth shut. Keep your mouth shut. And do your best. This is, you have to return origin. This is what we call causality. Total picture of causality. That total picture of causality is beauty of the causality. As action, activity. Not idea. Activity. How your life is working. You are living right in the middle of causality. That is according to the poem, mental tree. Showing back and forth.

[28:48]

It is falling. Constantly falling. Constantly acting, doing something. But simultaneously, that action is not blind. That action is only showing two aspects. It means full awareness. Full awareness of the total picture of human life. Affirmation or negation. You share. This is awareness. Without this awareness, if you just do it, your doing is completely blind. That's very dangerous. Do you understand? This is very dangerous. If you become blind, it's pretty easy in the religious world. I can make you blind very easily. I can do it. But that is very dangerous. That's why Buddhism always wakes you up. That's why Buddhism is not something that everyone is interested in.

[29:51]

Because there is no such a speech of fantasy. If I have a speech of fantasy, it's pretty easy. I make you blind. It's pretty easy. I know. I know. I can do it anytime, anywhere. If I do it, it's very dangerous. That's why I shouldn't, anyway. So, that's why, anyway, Buddhism offers make your mind calm and see the both aspects. Affirmation and negation. What's going on there? Your activity is just like a maple tree. It is falling from moment to moment. It means a tunnel switch. Every day, a tunnel. If you get up, tunnel, tunnel, tunnel, always. Stand up, go, and walk. And then, chan ching, flat soul. It's really falling, always. But on the other hand, you have to see flickering light. I like it or I don't like it. Always there.

[30:52]

Don't you think so? If you get up, can you get up every moment without no mind? Can you? Whatever you do, whatever subject you can study, or any kind of human life, if you see, always, you know, see like this. This is what is called katsu, soku in Japanese. Katsu means awareness. Soku is touch. Soku is awareness. Soku is touch. You have to, anyway, awareness. What should you be aware of? This part. Affirmation, negation, equality, and discriminatory world. Discrimination. Discriminatory world and equality. That is awareness. Without attaching to either side of,

[31:55]

either one of them, you cannot touch. Anyway, awareness. And then, it's not idea. Awareness is not something ideal. It must be returned to your daily living, total picture of your life. That is touching. Kaku, awareness, must be alive in your daily living. This is beauty of the life. How can you make both alive in your daily living? This is, anyway, practice. It really depends on the power of your practice, measure of your practice. That's why, anyway, we have to practice. Even though you understand, or how much you understand, or how much you don't understand, it doesn't matter. Continue to study. This is the point. Is that clear?

[32:56]

Is that clear? Next, this story, the koan, this translation is, the story is, any, the Brooklyn Faircourt, and Lumen, Forgetful State, or other, and also Shinjin, Jinshin Inga, another chapter of Shobo Kenzo, you can see the same story. So this translation is no problem, but the rest of the translation is not good. Not good. So I don't want to follow the, anyway, I don't want to read this. So I want to, anyway, read this koan and explain briefly tonight, and next time I want to pick up several important points.

[33:58]

This koan is divided into three points. First part is explaining about falling into, not falling into causality, not setting aside causality. Everybody read the story? You know that. And the second part, second part is Hyakujo, no, not Hyakujo, Fox. The old man, as a fox, asked Hyakujo, the master, to have funeral service, not as a fox, as a priest, monk. This is second point. And third part of this koan is

[35:01]

Obaku, Obaku slapped. Obaku slapped. Anyway, Hyakujo's chick. This is third part. First part, according to first part, I already explained. What is real meaning of causality? Don't be confused by idea of not falling into or not setting aside causality. Anyway, let's see what real meaning of causality is. Showing two aspects. Not falling into or not setting aside. Not setting aside. That's why in the first part, anyway, the old man, anyway, answered, anyway, enlightened person

[36:04]

never be subject to causality. And then he became a fox. 400 years. But this is not good enough. Not good enough because it shows, the real meaning of causality shows just one aspect, a part of us, causality. In other words, you attach, old man attached to, anyway, one side. Well, you cannot take care of human life by attaching to one side. Affirmation or negation, you cannot do it. You have to accept both aspects. For instance, if you want to be good boy, you have to be good boy and simultaneously bad boy. You have to accept, don't you think so? You have to accept both. If you want to be good priest, yes, you are everybody good priest,

[37:06]

good monks, but I don't think it's good. You are bad monks. You should accept both. At that time, you can be very careful to take care of good monks. If you always accept just one side, which is called good monks, I am good monks, it's a very big mistake. Anytime, anywhere, you fall into the hell. Anytime. Completely beyond human speculation. So, you understand? You should accept both. So, that's why this old man asked Hyakujo Zen Master anyway to give me a piece of remark. Another piece of remark. Is the enlightened person subject to kozai or not?

[38:07]

Then, Hyakujo Zen Master anyway answered. Another aspect. That is, not setting aside. It means, anyway, don't fall into kozai anytime, anywhere. Without this, there is no human effort. If you accept, just not falling into, there is no human effort. Human effort. Because everyone has Buddha nature. If everyone has Buddha nature, why is it you have to practice? This is a big question for the Dogen Zen Master. Why do you have to practice? Everything is Buddha nature. No cause, no effort, no cause, no effect. Cause and effect is perfect. At that time, why do you make a personal effort to deepen, to enrich your life? It doesn't make sense. So, you have to accept.

[39:09]

Anyway, kozai. Because Buddha becomes Buddha. I told you last time. Buddha becomes Buddha. Within this term, Buddha becomes Buddha means two meanings. Buddha becomes Buddha is no kozai. Because Buddha becomes Buddha. Karagiri becomes Karagiri. That's all. Where is the cause? Where is the result? No. No way. Karagiri is Karagiri. No matter how long I studied. I studied, I became a monk since I was 18 years old. Still Karagiri, Karagiri. That's all. No cause and effect. But, if it is true, why you become Karagiri becomes Karagiri in the present? Why can you teach Buddhism? Because here it is. Buddha becomes Buddha. Buddha A becomes Buddha B. Buddha becomes Buddha.

[40:13]

Means, still there is a cause and effect. How? My practice. By my practice. By my effort. Cause and effect exist. Because cause and effect or total picture of cause and effect really relate, associate with human world. Showing back and forth. Back and forth. That is the total picture of human life. Showing back and forth. So you have to, anyway, accept, anyway, accept cause and effect. On the other hand, you shouldn't be tossed away by the cause and effect. All you have today is Karagiri. If it is Karagiri, that's enough. Even though you grow or you doesn't grow, it doesn't matter. All you have to do is just be here. When I come here, I shouldn't compare this year here and Zen Center in San Francisco.

[41:13]

I must be here. That time I can settle myself in self. Simultaneously, well, everything related. How can I make everything related, associate with Zen Center in San Francisco? By my action. By my effort. If I do it, if I talk here, and very naturally, then very naturally I can go back. If I don't, maybe you are tying me down, tying me to the pole. I shouldn't go back. So, all I have to do is sit down, just talk, and then very naturally finish. Even though I don't want to go back, I have to go back. So, by my action, always make my life associate with

[42:15]

today, tomorrow, and everything. What is the core of your action? Your action is, in a way, being consistent with conscious elemental conditions. That's all. When I sit down here, all I have to do is, why I must be here? I don't know. I don't know. I know. I know why I am here. But that reason I know is, just as people does. I know a reason, a big scale of the reason, consisting of many reasons. Huge. For 15 years, more than 15 years, I was in San Francisco, with the Suki Roshi, for many, many years. That's why I can be here. Or, I should understand, before I came here, maybe Japan, or before,

[43:16]

I should understand myself, before my parents' birth, okay, why I might be here? I don't know. I don't know. But you can do. Well, I don't know is, anyway, I can see myself from, okay, equality. I don't know. Anyway, it's broad. I don't know. But, can you say, Karagi, do you want to be here, or you want to go back to San Francisco? What do you want? I want to be here. So there is a choice. This is my action. This is my action. Action is, anyway, sit down. This is effort. Sit down, and you might talk. If you want to be father, well, man becomes man. That's all. From this point, no cause and effect. On the other hand, father becomes father,

[44:18]

is, why do you, do you want, be, are you, do you want to be father, or you don't want to be father? What do you want? You want to be father? If you want to be father, you should have a child. Okay? That's all. And then, what do you mean? What do you mean? To have a child is what? Well, this is, that is a human action, human effort, created by you, or, of course, by you. But that action, karma, karmic life is very broad. You cannot judge by your speculation. Just a speck of dust, you can understand. So finally, that's your action, return to, well, equality. Why do you want to be? I don't know.

[45:19]

Why did you choose, why did I choose here? Okay? I don't know. Finally, I don't know. Can you experience like this? Why do you choose as in? You say, I make a choice. Of course, you make a choice. Then you sit down, but immediately you say, why do you do that? Why are you here? Why are you here? It's ridiculous. Always going, but showing back and front. Back and front. But finally, you say, shut up. Sit down, that's all. Shut up, sit down. At that time, you feel beautiful. Oh, pretty nice. Shut up, sit down. At that time, you really let loose of it.

[46:21]

Okay? Loose of yourself, and then you feel good. If you're always, well, I don't like, well, I like, if you're always going back and forth, well, you never have a chance to taste what Sosei is. So, that is in the first part. First part, in a way, real causality shows two aspects, like this. Second, anyway, thoughts. Understand the total picture of causality. That's why the old man asked Hyakujo, please have a funeral service for me. Okay? For me. And then, as not thoughts, as a priest, that means this cause and effect. With two aspects are not. Phenomenal world apart from the truth. Phenomenal world showing back and forth

[47:22]

in a way complete beyond human speculation. Okay? Human speculation. That's why, anyway, Hyakujo has to take care of this old man as a fox. Not funeral, performing funeral service not as a fox. Or monk. Monk means Buddha. Buddha. This is second part. Okay? Second part. The third part, anyway, in the second part, anyway, fox is cremated. Cremated means, anyway, Buddha. Fox is not fox. Fox is completely Buddha. Okay? Buddha. Because fox, anyway, according to the first part, showing two aspects. Okay? But this, the two aspects shown by the fox is nothing but the phenomenal world. Okay? But it's not phenomenal world. It's really closely related with, anyway, truth.

[48:27]

Total picture of causality as a Buddha. So, it's really important. So, anyway, finally, there is no trace of causality by cremation. In the third, anyway, Obaku, anyway, Slap in Hyakujo's cheek is, anyway, that's real causality. Explanation of causality is really alive in human world. That is the third part. Third part. And then, little points in this koan. One is, anyway, Old man. How do you understand old man? Do you understand old man in this koan? Do you understand old man? Old man is not old man. If you use the old man in Zen koan,

[49:30]

that is, anyway, Buddha. Buddha nature. So, Buddha nature is always clean and going. When the monks left, Buddha nature, anyway, left with them. So, when the monk comes to listen to Buddha's teaching, anyway, Buddha nature, anyway, always with the monk. So, without Buddha nature, you can't do anything at all. Buddha nature is always there. That is old man. Old man. And also, Hyakujo Zen master, Hyakujo Zen master in the time of Keshava. In the time of Keshava. And Hyakujo in the time of Keshava, anyway, answered, anyway, to the monk,

[50:33]

to his monk, as, anyway, not falling into causality. So, what do you mean by the Hyakujo Zen master in the past of, anyway, Keshava? That means Hyakujo Zen master in the past, in Buddhism. Anyway, present, past, past, present, future is just a few drops. You drop into eternity. Eternity, that's all. Eternity means beyond. Idea of time. You cannot say anything at all. Time is no time. Complete beyond. Idea of time, past, present, future. This is original nature. But, if you, you are, when you say, you are, you are, I am I, that means you only, it's just like a dew drop,

[51:34]

you drop into eternal time. Eternal time. In that time, it's the same Kali. Same Kali. Same past. Same future. Same present. But anyway, total. No time. Eternal time. According to eternal time, anyway, you are existing right now, right here. Then, put the drop, dew drop into right now, right here, and that time is called present. But this present is not time limited by idea of present. That time is eternal time. It means including past, future, present. So, this present is total, including past and future. That's why Hyakujo. Hyakujo, in the past, in the time of Keshava, exists

[52:35]

where? Right now, right here. And, next, the Hyakujo asked, let me read, among the many disciples of Zen master Daichi of Mount Hyakujo in Koshu, there was an old man who honestly listened to Hyakujo's thoughts. Usually, the old man left with the other, but one day, he stayed behind. One day, anyway, he didn't leave. Hyakujo asked, who is that standing in front of me? Anyway, who are you? Now, who are you? And the question Hyakujo asked, who are you? is

[53:35]

absolutely implication of Buddha nature itself. Question itself possesses anyway, Buddha nature. So, next, old man says I am not a human being. That, not human being means not ghost. It is not ghost. I am not human being means I am anyway Buddha. Long ago, long ago, in the time of Keshava, Keshava Buddha, I lived on this mountain. That's why. I am not human being. I am Buddha. It means eternal time. Basically, anyway, you have to see human life according to, anyway, equality. At that time, anyway, no comparison. No comparison. Eternal time. That time, anyway, you can say fox is, Hyakujo is

[54:37]

here, but anyway, you can go any place. To the past, to the future. Eternal. So, that's why he said I lived on this mountain. One day a student asked me if one who attained great practice of the way is still subject to the law of karma. Translation is not good. Causation. So, that is not falling into causation. I told you already. And then, this is one aspect of total picture of causality. That's why it is not good enough. That's why Hyakujo shows another aspect of total picture of causality. That is not setting aside. You cannot ignore causality. You should accept causality. On the other hand, you shouldn't be tossed away

[55:39]

by causality. Karma. Karma is, anyway, karma. You shouldn't ignore karma. Karma comes from your past life. Before the world, before your parents birth, anyway, your karma comes from beginningless past. From this point, no choice. No choice. You should accept. Well, it is very true. I told you, anyway, last year, anyway, maybe so. If you are, the moment when you are in the mother's womb, your life was simultaneously set up. Perfect. No choice. No choice. Heredity, including heredity, capability, your knowledge, customs, your stinkiness, all finished. All are completely set up. Just like an instrument.

[56:42]

Just like an instrument. Guitar and piano, whatever. Perfect. Question is, how to use it? How to use? How to play? That is just a question. So, all set up is not something wrong. Including heredity, good or bad, right or wrong, all perfect, anyway. According to the way, how to use it, how to play, and then, sometimes, your karma comes up, stinking. Stinking. That's all. So, karma is OK. So, all are set up. From this point, there is no choice. No choice. So, not setting up, not ignoring causation, in the karma, but if you believe, if you believe that your

[57:42]

life is completely tied up with the karma, beyond human speculation, at that time, you fall into fatalism. No, it's not good. Because karma is, karma has no substantiality. No fixed idea. Still, karma is karma which exists very quietly, quietly, with you. It's present with you, very quietly, silently, far away. Only when time is right, conditions are arranged, anyway, karma comes up. So, it really depends on your action, daily living. So, two aspects. You have to understand two aspects. Then, another

[58:44]

term, the second part, funeral service, funeral service, this is okay. Okay, Hyakujo, the, then the old man said, excuse me, let me read, anyway. Then the old man said, the enlightened person doesn't fall into causality, that's why he falls and he becomes a fox. He has been living for 500 years.

[59:45]

500 years. It doesn't mean his mistake. You should understand this, it's not wrong. By the wrong answer, he becomes a fox. I don't think so. Anyway, I told you before, according to Ikkoi, everything is equal. For this, San Francisco, here is the same. From this point, when I am here, anyway, I must be here. I settle myself, anyway, here. I must be fox. Right now, the Japanese believe that fox takes the shape of a beautiful woman, a boy, a girl, and sometimes a lot of big ugly monks kicking the butt of a human being, anyway. That is a fox and badger. In Japan, they believe, I heard lots of

[60:48]

stories from my parents. I know. Sometimes fox becomes a sort of religious spirit because fox has a sort of religious power to control human beings. That's why fox is sometimes in the shrine. As an object of worship. Anyway, fox is taking any kind of form of boys, girls, and dogs and cats. Anyway, it means when the spring comes, anyway, you must come into the spring. You cannot wear a winter robe. When the summer comes, you should wear a summer robe. You cannot wear a winter robe. So, anytime, anywhere, you must be tuning

[61:48]

because you are free. Spring and you, everything is equal. In the equal realm, equal world, you must

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