page four of the first paragraph. We still have five pages, but maybe it's okay. Let me read the rest of this section of not doing evil, and I start again from doing of all good deeds. all evil deeds are not doing. It is not only the whale seeing the donkey, but also the whale seeing the whale itself. It is the donkey seeing the donkey, a person seeing the person, and the mountain seeing the mountain. Because there is expanding the principle that corresponds with this, all evil deeds are not doing.

[01:13]

The true Dharma body of Buddhas is like the empty space. manifesting forms in response to things, like the moon in the water. Because responding to things is not doing, manifesting the form is not doing. Being like the empty space is clapping on the left and clapping on the right. Being like the moon in the water is that the water is obstructed by the moon. These not doings are manifestations that are impossible to doubt. A little before, he said we should study the word, we end up from the side of the host and we end up from the side of guest.

[02:24]

Here, I think he's saying, you know, it's two sides. This expression came from a Kōan story about Sōzan Honjaku. Sozan was the disciple of Tozan, or Dongshan. So he is a dharma brother of Ungo, Douyou, Daisho in our lineage, Tozan's disciple. Sozan asked one of his monks

[03:30]

he quotes this verse from the Mahayana Sutra. The verse is, The true Dharma body of Buddha is like the empty space, manifesting forms in response to things like the moon in the water. This verse is about Dharmakaya and Nirmalakaya, The true Dharma body of Buddhas is Dharmakaya. You know, this Dharmakaya, the way things are, is itself Buddha. That is Buddha's Dharmakaya, the Buddha as Dharma, the reality itself is Buddha. So this Buddha has no form. So, in the context of this Soakumaksa, this Dharmakaya is the entirety of space and time.

[04:51]

This is Dharmakaya. And we, all beings, are within this space and time. This entirety is Dharmakaya, so this is like an empty space. And this empty space, Dharmakaya, manifesting forms, starting form, in response to things, depending upon the things, This formless dharmakaya manifests with certain forms. So in the case of human beings, this dharmakaya appears with a human form. body, human form, that is Shakyamuni Buddha, that is Yidamana Kaya, or this Sandova Kaya.

[05:58]

In Shobo Genzo Shishobo, or Four Embracing Actions, he says, within the human world, the Tathagata appear as a human form. So to us human beings, Buddha or Tathagata appear as a person. That is Shakyamuni. And maybe for the cat or dogs, Tathagata appear in different forms. So the dharma body of Tathagata is really formless. but somehow appear in certain forms in any cases. like the moon appears or reflects in the water.

[07:02]

So Dogen Zenji's expression in Genjo Koan using the moonlight reflects on each and every drop of water came from this analogy. So this entirety of interdependent origination, that is dharmakaya, reflects on each and every being within time and space, and that is nirmanakaya. And in the case according to Dogen, each and everything is a manifestation of this entirety, and that is in the case of Genjo Koan. This Dharmakaya is Koan, and each and everything which has particular form is Genjo. So koan manifests or genjo itself as certain forms.

[08:10]

So each and every being is a manifestation of koan, a manifestation of Buddha's dharmakaya. So here is a little kind of a chant. know basically in the sutta it said dharmakaya appeared as a nirvanakaya so this is about a fat is buddha and buddha's two or three bodies another body is sambhogakaya but here sambhogakaya is not discussed but you know dogen thinks you know this uh Dharmakaya as a koan or reality itself appears as each and every being that is a manifestation of Dharmakaya. So each and everything in this time and space is a manifestation of Buddha's Dharmakaya.

[09:19]

because dharma is the way and things are. So actually things are dharma. That means things are Buddha. So here's a little jump from the kind of common Buddhist teaching. But anyways, Sojam recalled this verse from Mahayana Sutra named Konko Myokkyo. The name of the Sutra is not important. And asked to his disciple, How do you express this principle of responding? You know, dharmakaya, appear or manifest itself, responding to each and every being.

[10:22]

How do we express this principle of responding between each and every concrete particular things and the formless dharmakaya? How formless dharmakaya appear or manifest itself as each and every different things? That is the question. uh from frozen to his disciple then his disciples said uh it is like a donkey is seeing the world donkey is seeing the world so when a donkey is seeing the world you know within the world there's a you know reflection of donkey And this means donkey has no discriminating mind.

[11:25]

So even though donkey is seeing the well, there's no discrimination, no judgment, no, how can I say, thinking, beyond thinking, or no discrimination. But Sodom said, it's quite well, quite good, but you express only 80%. Then the disciple asked, then how do you express this? Then Sodom said, it is like a whale seeing the donkey. The common interpretation of this is when Donki sees the well, Donki has no discrimination, but still there's a separation between self or the person and the well, a separation between subject and object.

[12:41]

But when the whale sees the donkey, there's no such separation. And actually donkey is part of this whale. So each and everything is part of this entire network. So what the disciple said is, you know, we see this entirety from our point of view without any discrimination. But Sodom said that is not enough. He said this network sees each one of us. And the self and the media dharmas have no separation. Self is completely part of the media dharmas. But from the point of the self, there are so different kinds of beings.

[13:53]

So self, we are like one of the five fingers, and this entire network is like one hand. When one finger cannot see the entirety of one hand, because it's part of it, what we can see is either four fingers. not how we can see things or the person in the mountain can see the mountains as apart from inside of the mountain. We cannot see the entirety. But what Sodom said is this entire network sees each and every being. That means one hand sees five fingers, because one hand and five fingers are exactly the same thing. There's no separation. But when one finger tries to see the entire hand, somehow the shape of the hand becomes a little, how can I say, deformed.

[15:11]

We cannot see the entirety from one point of view. So what Sodom said is we should see, you know, the reality from the other one hand, and we cannot see in that way. That is not our human way of seeing things. We cannot get out of hand. So we cannot see this objectively. That is what, you know, Sushi said in the poem of Mount Roo. but one finger is exactly part of one hand. So in a sense, as Wang Xi said, one hand is the body of one finger. One finger and one hand is the same thing. And that is what Dogen is saying here.

[16:22]

You know, the expression, he said, not only the whale seeing the donkey, that is what Sodan said, whale seeing the donkey. But Dogen added, whale seeing the whale itself. So if well see the well, the donkey is already included. Then this network, see the network, everything in this network is included, so there's no separation at all. Or he said, donkey see the donkey. In this case, donkey and donkey And this entire network is one thing. That is how Dogen see, or Dogen have been discussing about the good and bad, as from the Anuttara Samyak Sambodhi point of view, in which there is no separation at all.

[17:37]

That is Dogen's point. So when Donkey sees Donkey, he meant this entire network is included within Donkey because Donkey and the entire network has no separation or the one finger and and one hand has no separation. When we say one finger, other four fingers are already there. That is the idea of Dogen. So, not only will sing the donkey, but he said, when Sodom said, will sing the donkey, still there is will and donkey, and there is a word singing.

[18:39]

That means these two, connect these two things and say into one thing. You know, that is same as form is emptiness and emptiness is form. That is what the Heart Sutra says. But in Shobo Genzo Maka Hanyaharam's slogan said, form is form, emptiness is emptiness. That means... If we say form is emptiness and emptiness is form, these two sides are already still there. And within our thinking we try to make these two into one. by saying emptiness is form, and form is emptiness. And Furt Dogen said, when he said, form is form, emptiness is emptiness, if form is really self-emptiness as reality, we don't need to say form is emptiness because it's already there.

[19:47]

And when we say form, emptiness is already included. So to say form is emptiness is already extra. So just say form, then emptiness is already there. And just say emptiness, form is already included. That is kind of Dogen's logic. So when he says, donkey sees the donkey, within donkey sees the donkey, well is already there. So we don't need to say the relationship between donkey and well. So then we see one finger, we see five fingers, or one hand. And then we see one thing, one of each and every thing. We see this entirety of the network of interdependent origination.

[20:49]

So, because everything is really connected and Each knot, when we pick up one knot, we pick up the entire network. And Sandogen said, person sings the person and the mountain sings the mountain. I think he didn't say that he referred to the Suu Kyi's poem about Mount Roo. I have been talking about this poem of Mount Roo by Suu Kyi and Wan Hsi's poem following Suu Kyi's poem and Dogen Zenji's poem following Wan Hsi's poem. I think that idea, that poem, those three poems, Two Things, One Thing, and Dogen and Himself, is a kind of...

[22:03]

common motif Dōgen have had when he wrote this one, Shōaku Makusa and Uji. He used the same expression in Uji. I think in Uji he said we should directly go into the mountain and he used that Of course, the idea of keisei sanshoku or the sound of a valley stream and the color of mountains came from that expression. And also sansuikyo, mountains and water, etc. also came from the image of the person within the mountain, even though the person within the mountain cannot see the true form of Mount Wu because the person is already inside.

[23:05]

We are already inside of this network, so we cannot see the entirety of the network as an object because we are there. And when we try to see the entirety, we are part of it. There are some logical problems. many of the so-called paradox occurs when we discuss about the relationship between something to try to say the entirety and that one is already part of it. For example, the famous paradox is a person from, what is the name of the island in Greek?

[24:21]

Crete? Crete. The person from Crete said, all people from Crete are liars. That is the most famous paradox. That means because the person who is saying this statement is from Crete, this becomes a paradox. If the person is not from Crete, this is not a paradox. This is just a negative statement about the people from Crete. But because the person who is saying this is one of Cretans, this becomes Because if all people from that island are liars, this statement is a lie. It has to be a lie. That means if this statement is not true, that means all people from Crete are not liars.

[25:28]

So somehow logic doesn't work. It's kind of an idling. And another paradox, like Baba says, people there in the village who don't shave themselves. I think that is one of the paradoxes. And the question is whether my father shaved his beard or not. This can be a paradox because the Baba is one of the members of the village. If the Baba lived outside of the village, this is not a paradox. But because Baba is part of the people in the village, this becomes a paradox.

[26:33]

Pardon? And this is exactly the same thing. When, you know, we as a part of this entire network trying to speak about this entire network, we are part of it, somehow the logic doesn't work. So everything we say about this network becomes paradoxical. So that's why discussion about this reality becomes so much paradoxical and sometimes almost nonsense. But that is the reality, you know, Buddha's and Buddhist teacher trying to point out, you know, we are part of this entire network and that entire network are one thing.

[27:37]

But if we say, because we are part of it, you know, we cannot see it. that is a problem, and then how we can see it, how we can really understand it. And in the case of Dogen, just let go of any thought and just sitting and just be a part of it. So it's not possible to comprehend using our logical mind. But when we let go of logical mind, then we are not from the beginning part of it. So it appears. The entire network manifests itself as a part of, with this body and mind as a part of that network. I think that is what this means.

[28:43]

A person seeing the person. The person in the mountain seeing the person in the mountain. That's the way a person sees the entire mountain. Because person in the mountain and the mountain is one and the same thing. And mountain sees the mountain. This entire network sees the entire network. In this case, there's no such thing called a person because person is a part of the mountain. And the thing we see person through the person, this entire mountain is person's body. So, Fat Dogen is saying we should study this reality from the side of the host and from the side of the guest and from the side of the self as this entire network is my body.

[29:44]

That in fact means then, for example, Uchiyama Rossi's expression, universal self, or Dogen Zenji's expression, jing sai ji go, this entire, everything in this universe is the self. But if we try to see it and logically grasp it, it's not possible, it disappears. But then sit and let go of our logical way of thinking, then this is really there, not because of our effort or our wisdom, but because that is reality. because there is expounding the principle that corresponds with this, all evil deeds are not doing.

[30:53]

Well, to me, it's not clear why, you know, all evil deeds are not doing, and this... kind of a very basic kind of a reality. It's not clear to me yet, but probably what he is saying is when we really see this, not only we can see, but we practice and really settle down within this reality, I think what Dogen wants to say is all evil deeds become not doing. I think that is what he said before. So to see this correspondence between each and everything and this totality of interdependent origination.

[32:06]

In that point, Dogen can say, all evil deeds are not doing. Our shock is maksa. So it's not a matter of, you know, as a person we have to discriminate good and bad, and we have to make choice to do good things and try to, with our personal effort, to avoid evil things. But then we awake to this entire reality, then naturally evil beings become not doing. That means there's no or reason to do harmful things to others because this is one thing. And that means to harm others means to harm ourselves. It really doesn't make sense to harm others or to compete with others or to conflict with others.

[33:13]

So basically Dogen's thing is important point is to awaken to this reality in which we are all connected as within the network of interdependent origination. Then our, you know, ethical conduct is not a kind of making a choice based on discriminating mind. And he quote this verse, because responding to things That is what this Dharmakaya responds to things and appear certain forms.

[34:22]

This responding to things, he said, is not doing, is maksa. That means it's not activity based on this Dharmakaya's intention. that this is a natural thing, that is what this maksa or not doing means. So it's just a natural thing. And manifesting the form, manifesting the form that means each and every concrete being is also not doing or maksa. Mak and sa. Mak is not try to make or to do. And soak maksa is a Chinese translation of the first line of the birth of the precept of the seven Buddhas, that is not doing evil and practice everything good.

[35:38]

Purify your mind. That is the teaching of all Buddhas. And Dogen is discussing, Dogen Hachigin is discussing about this first line of Shoaku Makusa until this paragraph. And from the next paragraph he discusses about shuzen bugyou, or we should do all good deeds. So according to Dogen, Soakumakusa not doing evil means to awaken to this reality. And being like the empty space is clapping on the left and clapping on the right. This means when we clap with right hand and left hand hitting, We cannot tell which side makes noise, makes sound.

[36:43]

So this side or this side, or each and every kind of manifestation or the dharmakaya, what is this sound comes from and what dogma is both. or these two are one thing then these two just responding each other we hear the sound of two hands and actually this two hand is one hand that's the fact you know the famous koan by hakuni means So this responding between the dharmakaya, formless dharmakaya, and each and every being that has certain particular form, like, you know, two hands clapping, and this is the sound. So this form is not a kind of a fixed entity, but this is something happening.

[37:52]

using this action of clapping or responding. And being like the moon in the water is that the water is obstructed by the moon. This obstructed is ge, or ge in kei-ge, used in the Heart Sutra, kei-ge or mo-kei-ge, that means obstruct. But here, this obstruct means it is just one thing. cannot be free, cannot be separate. So water is each and every concrete beings and moon is this boundless reality, that means in the expression in Genjo Koan, media dharmas. Media dharmas reflect themselves within each and every drop of dew.

[38:59]

That is the reality of beings and also reality of life, our each and every one's life, according to Dogen. That is the kind of life we are living. So how we can express that boundless moonlight through our individual body and mind is our practice. And these not doings, You know, reality is really not doing, not planned by anyone, not intended by anyone. This is the way things are. So these not doings are manifestations that are impossible to doubt.

[40:03]

So somehow we have to or we need to have a faith, because we cannot see the entirety from the entirety. We cannot see the true face of mountains, but somehow we need to have faith. I think that's why our practice is not simply our philosophy, but this is our religion. We need belief or faith or trust in this kind of teaching. Well, now I start to talk on doing of all good things. uh...

[41:16]

When he discussed about Shôakumakusa, it's really difficult and complicated. But what he says in this section, doing of all good deeds, are not so different from what he said about Shôakumakusa. So I think we can read faster. And original Japanese expression is shûzen bugyō. Shu is many or can be all, and zen is good. So this should be plural. And jo is to practice or to do, actually, or carry out.

[42:28]

And bu is a kind of difficult word to translate. The literal meaning of this word bu is, according to the dictionary, to present or to dedicate or to obey or follow and believe in. and also serve, offer, and also do things respectfully, I think that is the meaning of Gu in this case. The original meaning of this Chinese character in this part is hand, two hands, and with two hands

[43:44]

we hold something like this. This is the shape of this kanji. This means when we receive something from people superior, like a king or emperor or Buddha, or in China or Japan, we receive like this. And this is what we do during all the Oryoki meal. In the beginning, we hold Oryoki like this. This shows the respect of Oryoki or the things given to me from that person. So this is what Buu means. as the original meaning of the Chinese character. So means do something with this attitude, with respect or veneration.

[44:52]

But English word do doesn't carry such a, convey such a meaning. So we need another better English expression for this word bugyo also. And makusa, as I said, makusa, not doing, is not strong enough. And bugyo doing is also, doesn't really, it quite conveys the original meaning. So we need some better expression. Anyway, let me read this section of Shuzen Bujo. It's much shorter than the section of Shoakumakusa, so hopefully I can finish this this morning.

[45:55]

Doing of all good deeds. Maybe I go paragraph by paragraph. Doing of all good deeds. This good is the good nature within the three natures. Although there are various good deeds within good nature, there are no good deeds that have manifested themselves in advance and are waiting for someone to practice them. At the very moment of doing a good deed, There is no goodness that does not come. Although the ten thousand good deeds are without forms, they gather together at the place of doing good deeds more quickly than the pieces of iron converge on a magnet.

[46:59]

The power is stronger than the violin-barker gale. The great earth, mountains and rivers, the world and nations' land, and the power of increasing karma cannot prevent goodness from converging. The first line is the same thing he said in the other evil deeds. There are three natures, good nature, evil nature, and neutral nature. Good, evil, and neutral. And this good means one of three natures. And what next he said is, there's no such fixed good things before we actually do good activity.

[48:02]

That means good deed is manifested exactly when we do it. There's no such good or evil deed before we really do it, we practice it. So nothing is, you know, but somehow we think there are certain numbers of good things we have to choose, like a menu at a restaurant. And I think this is good, so maybe I should do this. But when we are thinking whether we should do this or not do this, the good is not there. But exactly when we do it, even though that goodness is formless, that goodness or good nature manifests itself within our action of doing good.

[49:09]

I think this is the same thing as Dogen said in Buddha Nature, Shogogen's Buddha Nature. He said Buddha Nature doesn't exist until we become Buddha or becoming Buddha. But Buddha Nature manifests itself exactly when we become Buddha. Even though before that he discussed all beings are Buddha nature. He said there's no such Buddha nature until we actually practice. In this case, making or becoming Buddha means we practice and become or practice Buddha. So in this case Buddha nature and good nature are the same thing.

[50:20]

Until when we actually practice it, do it, there's no such thing as good deed. Or I think in the case of evil deed, the same. So our practice or activity or action is really important. And if we do good things, then at the very moment of doing a good deed, there is no goodness that does not come. So even a small, tiny good thing, the goodness or good nature manifests completely. No good nature rejects to come when we do good things. I think this is important in terms of

[51:25]

kind of a situation in which Dogen was living, you know, because of the idea of that age of three dharmas, the age of two dharma and the age of, what is the word, I forget the English word. The first 500 years in the history of Buddhism, all teaching, practice, and enlightenment exist. And the next 500 years, only teaching and practice exist. And after 1,000 years, that is called Mapo, or Age of Last Dharma, only teaching exists. no one practiced and no one had the enlightenment. And in Japan, people believed that the last age, the generated age started 1052, so 11th century.

[52:38]

So the basic idea of Japanese Buddhism in that age, Dogen's age, was that it's not useful to practice anything. because it's not possible to attain enlightenment or result. So that is what Pure Land Buddhism is saying in this degenerate age of the Mappo or Last no practice works. Only possible way is to trust or believe in the power of the vow of Amitabha Buddha that says, the vow is, I don't become Buddha until I can save all living beings. And according to the Pure Land Buddhist Sutra, the Bodhisattva became Amitabha Buddha.

[53:50]

That means the vow was already fulfilled. That means when we have a faith in Amitabha's vow, without fail we can be born in the Pure Land. And this age is so degenerate, so there's no way to practice under the enlightenment that if you are born in pure land, then there we can practice without problems. So only possible form of Buddhism was just having a faith in the power of salvation of Amitabha Buddha. That was the basic teaching of Pure Land Buddhism. So many people give up practice of Pure Land Buddhism like a shindong or even give up the

[54:51]

And Shindan was the first Japanese Buddhist priest who publicly married. He gave up all the priesthood. So in Pure Land Buddhism, at least Shindan's school, they don't receive priesthood because it doesn't work. Anyway, we cannot keep such a priesthood. So I think the basic idea is even we do good things, it doesn't work. Many people in Dogen's age thought so. So it's not useful to practice and to practice good. But what Dogen is saying here is even a tiny good action, if we do it, then no goodness rejects to come.

[55:57]

So important point is, according to Dogen, is not the nature or condition of the age, but important point is whether we do good deeds or not. If we do it, then the good nature is manifested. So Dogen was one of the few Buddhist, Japanese Buddhist teachers who didn't really follow the idea of, you know, theory of three ages of Buddhism. That means if we practice, true dharma is there. That is what, you know, I think why Dogen Zenji entitled his writings, Shobo Genzo, True Dharma, I Treasure It. If we study Dharma and practice Dharma using this body and mind, Shobo or true Dharma manifests itself within our practice.

[57:12]

It's not a matter of whether this world is degenerate or not. That, I think, is the meaning of this statement in the context of his age. So although the 10,000 good deeds are without forms, they gather together at the place of doing good deeds. More quickly than the piece of iron converges on a magnet. So when we practice good deeds, the goodness comes together. And the power is stronger than the Vajramvaka gave. It says at the end of the kalpa there's a huge fire which destroys all, burns everything.

[58:15]

And also this jade or strong wind blow and even the Mount Tsunari will be destroyed. That is what this means. That means this practice of doing good is really powerful. If we do good, if we practice good, all goodness appears there. You know, in the biography of Sakyamuni Buddha, when Buddha was born, right after he was born, Devi walked seven steps in each direction, and underneath his feet, the lotus flower bloomed. that the lotus flower blooming underneath his feet, that means that step walking is practice.

[59:27]

And if we do good deed, following Buddha's teaching, our practice is like the steps by the baby Buddha, even on the ground that is not pure. that can be a muddy ground. Still, you know, a lotus flower can bloom. I think that is a very basic kind of phase of Dogen. If we practice, true dharma can be, can blossom. So the great earth, mountains and rivers, the world and nations land on the power of increasing karma. The power of karma, you know. either good or bad karma. If we accumulate karma, somehow we need to follow the power of karma and we cannot be free.

[60:35]

But this power of doing good is much stronger than that kind of power of karma. So nothing cannot prevent goodness from converging. This is the first thing he said about good deed or shuzenbu-gyo. Next one. And yet, he's always saying and yet. The principle is that The way of recognizing good deeds is different depending upon the world. So fat is a good, fat is a good deed, it's difficult to tell, even though if we good deed or good things, goodness appear or manifest, but to tell exactly fat deed is good deed, different depending upon the age or situation or places.

[62:00]

So the way of recognizing good deeds is different depending upon the world. Because we recognize things as good, then we recognize them to be good. That means recognition of whether this deed is good or not, depending upon our way of thinking, the way of viewing, and also the system of value within the society or culture. So it's not so simple to judge what is good, what is not good. So we have to think. It is the same with the manner of expanding Dharma by all Buddhas of the three times. Being in the world and expanding the Dharma is just time. Because their life span and the sizes of their bodies are various, entirely depending on the time, they expand the Dharma without discrimination.

[63:17]

In the Sutra, in the Pali Sutra, in which those seven Buddhas are mentioned, that is part of the long discourse of Buddhas. And the name of the sutra is The Great Discourse on the Lineage. In that sutra, the lifespan of Buddhas are mentioned. And it said the lifespan of Vipassi Buddha was 80,000 years. 80,000 years. And the lifespan of Steve, the next one, is 70,000. And Bishara Buddha was 60,000 years. So it's kind of getting shorter.

[64:24]

And Shakyamuni said, in my time, the lifespan is short. limited and quick to pass, it is seldom that anybody lives to be a hundred. So the time of Shakyamuni, our lifespan is much shorter than before. And the size of bodies are also different. and also the quality of people are different. So even though all Buddhas are, you know, expanding the Dharma without discrimination, with the complete sameness that is anuttarasannikshambodhi, still the way people listen, people hear from that teachings,

[65:29]

where people's understanding are different depending upon the time and conditions. I think that is what he meant. Therefore, the good deeds done by those who practice based on their faith and the good deeds done by those who practice based on their understanding of dharma are very much different from each other. Yet it seems that they are not two separate dharmas. These people who practice based on their faith and people who practice based on their understanding a kind of a, of course, discrimination.

[66:46]

First one is Shingyo. Second one is ho-gyo. Sin is belief or trust or faith. And gyo is practice or doing. And ho is dharma and practice. This means some people practice doing things based on their faith or trust to the teacher, or in this case, Buddha, even though they themselves don't really understand or see the reality. Because of their trust to their teacher, they carry out the practice they are taught.

[67:57]

And ho-gyo means some people who practice not because of the faith, but because they are awakening to that reality, awakening and experience and understanding that reality. So it's not a matter of because someone says so, I do it. But because I know that is true, I do it. That's the difference. So the way they do or the kind of motivation of their practice of doing good things are different. But the good deeds themselves are the same dharmas. For example, this is like the idea that keeping the precept of Ashravaka is violating the precept of bodhisattva.

[69:11]

This is kind of a well-known saying, of course, in Mahayana Buddhism. They don't say this kind of thing in Arya Buddhism or Theravada Buddhism, of course. So better not to say this kind of thing anymore. This can be said only within the circle of Mahayana Buddhist. So better not to say it with loud voice. But this is a kind of a criticism from a Mahayana point of view to the condition of the so-called traditional Buddhism at the time, at the age Mahayana Buddhism began.

[70:13]

from the point of Mahayana Buddhist view to the way so-called monks practice in a monastery, it seems they are practicing only for their enlightenment and they enter nirvana. So this is something to do with You know, lay people, the teaching for lay people is do good things, then you will be born in heaven. And if you do one evil thing, you will be born in hell. So, lay people need to be transmigrate within samsara. And if they do good things, they can be born in heaven, and if they do bad things, they need to go to hell. So do good things. That is a part of this teaching to the common people.

[71:20]

And what monks did is, This is the time of so-called Abhidharma Buddhism. Monks lived in a monastery and it seems they didn't do takuhatsu anymore because they could have enough support from the society, their society. from the lay Buddhist point of view, it seems, you know, the monks are kind of escaping from this world, and the monks tell us, you know, you should keep transmigrating within samsara. We are leaving. Goodbye. And their practice was supported by lay people. It does not sound right, I think that's one of the kind of point of criticism from Mahayana Buddhism because Mahayana Buddhism was originally a lay Buddhist movement.

[72:30]

And monks doesn't help the people who are transmigrating within samsara. And they are the people who need help. But it seems monks try to escape from the people who are in need. And this Mahayana Buddhism thought that is different from Buddha's intention. You know, at least according to the stories in so-called Jataka stories, Buddha, life after Buddha, life after life, Buddha was born in different forms of living being, sometimes prince, sometimes king, sometimes animals. Buddha always tried to help others. And so what monks were doing at that time seemed different from what Buddha did and what Buddha wished.

[73:42]

So, as I often said, Bodhisattva is a people who take Bodhisattva vows. Bodhisattva is a people who are living by vow. And the first of the four Bodhisattva vows is living beings are numberless without freedom. So as far as there are living beings who are not free, then we cannot That means we cannot enter nirvana. So Bodhisattva is a person who takes a vow not to enter nirvana but stay in samsara to help with all beings. And the meaning of this saying, keeping the precept of Shravaka is violating the precept of Bodhisattva, this appeared in a Mahayana Sutra entitled Daiho Shakkyo.

[74:49]

I don't know the Sanskrit title or English translation. But according to that sutra, this phrase is said about this point, you know, that for Sriadaka to keep the Vinaya precept is to escape from samsara and enter nirvana. And yet one subtle precept is to stay in samsara. to help others. So to keep the precept as Ashura Vaka, to escape from samsara, is violation of the precept for bodhisattva. That is the point of this original meaning of this statement. So it's different, but from the kind of a higher Mahayana point of view, like a Lotus Sutra, this is a kind of criticism from Bodhisattvayana to so-called Hinayana.

[76:11]

But sutras, like a Lotus Sutra, says, you know, that Mahayana or Bodhisattvayana that is relatively bigger than the Hinayana is not divina. And they use the expression, one vehicle includes three vehicles. one vehicle is Ekayana. So Mahayana or Bodhisattvayana is not the biggest one. As far as it is relatively bigger than Hinayana. In that sense, you know, the keeping precepts of Sri Lanka and keeping precepts in Bodhisattva are the same dharma. If they are good deeds, that is the same dharma, so we should not make such a kind of a discrimination.

[77:19]

All good deeds do not arise from causes and conditions, and do not perish according to causes and conditions. Although all good deeds are various dharmas, various dharmas are not all good. Causes and conditions arising and perishing, and all good deeds, are all right in the end, if they are right in the beginning." Dogen already said the same thing about evil deeds, so I don't think I need to talk about this one. Next he said, although all good beings are doing, doing is bugyo, they are not the self and they are not known by the self. and they are not others and they are not known by others. That means when we do good thing, the person who do good thing and the good thing which is done is the same thing.

[78:42]

I think this is also, Tōgen also said about a bad evil being, that means You know, as a learner and learning, the action of learning and the person learning as a learner is exactly the same thing. There's no such person who is learning outside the practice of learning. So a person who is doing good and the activity which is done is exactly the same thing. So, you know, the self cannot see the goodness of the good activity the person is doing. And also others cannot be, the good deeds cannot be known by others. This is also a comment or things from the anuttarasambodhi point of view.

[79:48]

There's no such separation. That means we just do. We cannot observe our good deeds and make evaluation. No, I do such and such good deeds, so this person becomes the more and more good person. That is what we usually do. But when we do such a thing, we are not within this, how can I say, universal movement of interdependent origination in fit self and all other one thing. As for the knowing and viewing of self and others, in knowing there is a self and others, so when we think the separation between self and others, I do certain practical things for them, appears.

[81:00]

And in viewing their self and others, so in our thinking, using our logical discriminating mind, we can think, you know, these people need help and I can help them, so I do such and such good thing for the sake of those people. But those are happening only using our knowing and viewing. that is a function of our brain. And it's not a matter of good and bad, but the, how can I say, thought which is happening within our mind is not the reality itself. It's a kind of a, how can I say, a copy of the reality, or it's like a picture of the reality.

[82:05]

within the reality there's no such separation, but when we copy it on the kind of a flat sheet of paper, there's good and bad, and a person who is doing good, and a person who, people who are helped by doing, by these good deeds. and we make evaluation, you know, this person is a really good person. But in our actual doing, actual practice, there's no such knowing and viewing and evaluation. We just do. And it has its own function and influence. And that's all. This is also something to do with the expression of just doing, or in the case of other than skantatha, just sit. We cannot see that this person is sitting and because of this practice we can receive such and such good result.

[83:20]

If we think and do practice based on that kind of seeing, we are not really using the uh reality itself within reality we just do and if it's a function and it has it bring about some effect that's okay but if we observe it and evaluate it we are outside of that practice Therefore, each and every vigorous eye, vigorous eye is the expression he used before when he discussed about evil deeds. And I talked about this yesterday, so today I don't talk about this. They are in the sun and in the moon. That is doing.

[84:21]

In the sun and in the moon means day and night. That means always. So what we should do is just doing, or bugyo. Students should be just doing. At the very moment of doing, this very moment of bugyo, or just doing good deeds, there is manifestation of koan. Here koan is the reality of this entire network of interdependent origination. And yet it is not that the koan or reality is coming into being for the first time. nor that the core reality has been dwelling for a long time.

[85:23]

How can we say that it is original practice? This means that this, you know, reality of entire network is empty. So we cannot say, because of our practice, this reality come into being for the first time. And yet we cannot say this reality exists even before we practise, or even without practise that reality is always there. Either way, we are just thinking. So then we practice it there, but we cannot say whether it's already there before we practice or not. So what he's saying is just practice, just doing.

[86:28]

This activity is all. Whether the theory, whether this reality is eternal, always there, or it's coming to being, only this moment we do it. These are all calculations using our mind. And when we just do it, we don't have time to think such a thing. So when we do it, we should just do it. This word, original practice, is a translation of hon-gyo. And this expression is used again in the Lotus Sutra. According to the Lotus Sutra, Sakyamuni attained Buddhahood not 2500 years ago in India, but he has been a Buddha for his lifespan.

[87:40]

Sakyamuni Buddha's lifespan is really eternal. This is mentioned in the Bhutan Juryokhun, the section or chapter of Buddha's Lifespan. Buddha attained, Shakyamuni attained Buddhahood beginning this beginning, and yet since then he has been practicing. And that practice is called the original practice, Hongyo. So it's not a practice in order to become Buddha, because he was already Buddha. But in the case of our practice, we cannot say such a thing even. Although doing a good deed is doing, we actually do, it cannot be measured. There's no way to measure using a certain yardstick how good it is or how much good deed we have been doing.

[88:46]

We cannot evaluate. Although the present doing is a vigorous earning, It cannot be measured because there's no separation between that action and the person who is doing. It has not manifested itself to measure the Dharma, this vigorous eye, or this practice of good deed. is not manifest itself to measure the Dharma. That means there's no such separation between observer and the practice. The measurement of the bigger eye should not be the same as the measurement of the other things.

[89:49]

Other things means we usually do that kind of measurement, evaluation, using a certain kind of yardstick. because there's no such yardstick to measure the activity of just right now, right here, and which has connection with all entire beings within entire Dharma world. It is just one practice, one thing. All good deeds are not being. Non-being, again he said u, good deeds are u and mu, neither u nor mu. Form or emptiness, he said the same thing about evil deed. They are just doing. In the case of evil deeds, he said, they are just not doing. But here he said, all good deeds is just doing, or bugyo.

[90:54]

So shuzen, or good deeds, is just doing. And shuaku, or shoaku, or evil deeds are not doing. And this not doing and doing is the same thing. according to Dogen. Manifestation at any place and manifestation at any time are, without exception, doing. Within this doing, there is always manifestation of all good deeds. So when we do good deeds, good things, all good deeds manifest themselves. Manifestation of doing is koan. and yet it is neither arising nor perishing because it's empty and it has no arising and perishing, no fixed self-nature, neither causes nor conditions.

[92:07]

Entering, dwelling and leaving and showing of doing, that is our practice, are also like this. at the place where we are already doing one good deed within all good deeds, no matter how small this one good deed can be, the entire dharma, the entire body, and the ground of truth, and so on, are all together practiced as doing or bugyo, no matter how small or no matter how short our practice can be, that is a place and that is a time this entire network of interdependent ordination as Buddha's dharmakaya appears or manifests itself. This cause and conditions of doing good deeds are like manifestation of the koan of doing, koan of bugyo.

[93:18]

It is not that the cause is before and the result is after. The cause is fulfilled and the result is fulfilled. You know, this is in Genjo Koanki, he mentioned about the before and after within the cause and result using the example of firewood and ash. And he said there is before and after. You know, firewood is before, ash is after, after burning. And ash, firewood is also a result of, you know, living tree cut and dried. So living tree is before the firewood. So there is a sequence of before and after, before and after, within cause and result.

[94:24]

And yet he said, called before and after is kato. That means at the time of firewood, there is only firewood. And a living tree is included within this dharma position of firewood. as before. And the ash is also included with this dharma position of firewood as after or future. So the reality is only this moment of firewood. This is what Dogen said in Genjo Koan, and he says the same thing about the time in Uji. Within the stream of time from past to the future, through present moment, the reality is only this present moment.

[95:28]

And within this present moment, entire past and entire future as a sequence of cause and effect is included. And here he is saying things about the good and evil. Because good and evil in Buddhism is discussed or mentioned in terms of cause and effect of our activity or practice. The cause and effect of samsara is delusion or three poisons of mind that bring about suffering within samsara and practice of eightfold noble correct paths bring about the cessation of samsara or suffering. This good and evil is discussed within or considered within the sequence of cause and result.

[96:38]

of either samsara or nirvana. But what basically Dogen is saying is it's not a matter of before and cause and result, it's not a matter of before and after. When we practice following Buddha's teaching, then within this practice the result is already there. That is the meaning of practice and enlightenment are one. And he is saying the same thing here. The cause is inequality, the Dharma is inequality. This equality is also used before when he discusses about evil. The result is inequality and Dharma is inequality. That means all those things are happening within the entire network of interdependent origination of ten suchness.

[97:41]

as a cause and cause is already a part of that buddha way and result is also within that part within the entire buddha way so we cannot really separate between cause and result cause is already included within result and result is already include within a cause same as you know donkey and whale. Although results are brought about being awaited by causes, it's not a matter of before and after, because there is a way that things such as before and after are equal. So here Dogen Zenji is then exactly saying as he said in Genjo Koan, There is before and after, and yet this before and after are cut off.

[98:44]

Only, as an actual reality, only this moment of practice, this is what Joggen meant when he said, at this very moment, or shodo in moji, that is real, only reality. Any questions? No question. That's good. I have a technical question about the use of the character blue. This is in regards to the shape of the seeding. Is that the same shape as Hong Liu? Well, I mean the character Hong. This Hong? I don't think so. You know, this Hong came from this character, that means tree. And hong actually means root.

[100:02]

So this is the shape of a tree, you know, trunk, branch, and leaves.

[100:08]

@Transcribed_UNK
@Text_v005
@Score_89.28