Page four, 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'll start again from doing of all good deeds. All evil deeds are not doing. It's 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.

[01:09]

All evil deeds are not doing. The true Dharma body of Buddhas is like the empty space, manifesting forms in response to things, like the moon and 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. not-doings are manifestations that are impossible to doubt. Little before, he said, we should study the words, we endeavor from the side of the host and we endeavor from the side of the guest.

[02:24]

Here, I think he's saying, you know, it's two-sided. This well-singed donkey, this expression came from a Koan story about Sōzan, Sōzan Honjaku. Sozan was the disciple of Tozan or Dongshan. So, he is a brother of Ungo Doyo Daiyo Sho in our lineage, Tozan's disciple. Sozan asked one of his monks,

[03:28]

He quoted this verse from the Mahāyāna Sūtra. The verse is, The true Dharma body of Buddhas is like the empty space, manifesting forms in response to things like the moon in the water. This verse is about Dharmakāyā and Nirmānakāyā. The true dharma body of Buddha is dharmakāyā. You know, this dharmakāyā, the way things are, is itself Buddha. That is Buddha's dharmakāyā, the Buddha as dharma, the reality itself is Buddha. So this Buddha has no form. So, in the context of this Showa-Kumaksa, this Dharmakaya is, you know, the entirety of space and time.

[04:50]

This is Dharmakaya. And we, all beings, are within this space and time. This entirety is dharmakāyā. So this is like an empty space. And this empty space, dharmakāyā manifesting forms, certain forms, in response to things, depending upon the things. This formless dharmakāyā manifests with certain forms. So in the case of human beings, this Dharmakaya appears with a human body, human form. That is Shakyamuni Buddha. That is Nirvanakaya, or this Sambhogakaya.

[05:53]

In Shobo Genzo Shishobo, or Four Embracing Actions, he says, within 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 for, maybe for the cat or dogs, Tathāgata appear in different forms. So, the dharma body of Tathāgata is really formless. But somehow appear in certain forms, in any cases. Like the moon, appear or reflect in the water.

[07:02]

So, you know, Dogen Zenji's expression in Genjo Koan, using the moonlight reflect on each and every drop of water, came from this analogy. So this entirety of interdependent origination, that is Dharmakaya, reflect on each and every being within time and space. And that is Nirvanakaya. And in that 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 every thing which has a particular form is Genjo. So Koan manifests or Genjo itself has certain forms.

[08:09]

So each and every being is a manifestation of Koan, a manifestation of Buddha's Dharmakaya. So here is a little kind of a jump. You know, basically in the sutra it said, Dharmakāyā appears as a nirvāṇakāyā. So this is about... The fact is Buddha. And Buddha's two or three bodies. Another body is Sambhogakāyā. But here Sambhogakāyā is not discussed. But, you know, Dogen thinks, you know, this 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 manifestation of Buddha's Dharmakaya.

[09:19]

Because dharma is the way as things are. So actually things are dharma. That means things are buddhas. So here is a little jump from the kind of common buddhist teaching. But, anyway, Shosan recorded this verse from Mahayana Sutra, named Konkomyo-kyo. The name of the sutra is not important. And asked his disciple, how do you express this principle of responding? You know, Dharmakaya appears or manifests itself responding to each and every being.

[10:22]

How do we express this principle of responding between each and every concrete particular thing and the formless Dharmakaya? How homeless dharmakāyā appear or manifest itself as each and every different thing? That is the question from Sōzan to his disciple. Then his disciple said, it is like a donkey is seeing the well. Donkey is seeing the well. So when a donkey is seeing the well, within the well there is a reflection of donkey. And this means donkey has no discriminating mind.

[11:25]

So even though donkey is seeing the well, there is no discrimination, no judgment, How can I say? Thinking, beyond thinking, or no discrimination. But Shodan said, it's 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 donkey sees the whale, donkey has no discrimination, but still there's a separation between self, or the person, and the whale.

[12:34]

So separation between subject and object. But when the whale sings 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 Sodam said that is not enough. He said, this network sees each one of us. You know, the self and the myriad dharmas have no separation.

[13:37]

The self is completely part of the myriad dharmas. But from the point of the self, there are so different kinds of beings. So the self, we are like one of the five fingers. And this entire network is like one hand. You know, when one finger sees, you know, cannot see the entirety of one hand, because it's part of it. But we can see the other four fingers. That's 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 Sodam said is this entire network sees the each and every being.

[14:44]

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. We cannot see the entirety from one point of view. So what Sodam said is, we should see the reality from the as one hand, and we cannot see in that way. That is not our human way of seeing things. We can't get out of the hand. So we can see this objectively. That is what, you know, Sushi said in the poem of Mount Rue.

[15:48]

But one finger is exactly part of, you know, One hand. So, in a sense, as Wanshin said, an entire hand, 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. 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 whale see the whale,

[16:50]

You know, the donkey is already included. When this network sees the network, everything in this network is included, so there's no separation at all. Or, he said, donkey sees the donkey. In this case, donkey And this entire network is one thing. That is how Dogen sees, or Dogen has been discussing about the good and the bad. As from the Anuttara Samyuktsambodhi point of view, in which there is no separation at all. That is Dogen's point. So when Dogen, I mean, not Dogen, but Donkey sees Donkey, you know, he meant this entire network is included within Donkey.

[17:55]

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 whales sing the donkey, but he said, when Sodan said, whales sing the donkey, still there is whale and donkey. and there is a word, seeing. That means these two, we 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 Makahane Haramitsu Dogen said, form is form, emptiness is emptiness.

[19:05]

That means, if we say form is emptiness and emptiness is form, these two things, or 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 Fat Dogen said, means, when he said, Form is form. Emptiness is emptiness. If form is really itself emptiness as reality, we don't need to say form is emptiness, because it's already there. I mean, 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.

[20:11]

That is kind of Dogen's logic. So when he says, donkey see the donkey, within donkey seeing 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 node. Each and every thing, we see this entirety of network of interdependent origination. So, because everything is really connected and Each note, when we pick up one note, we pick up the entire network.

[21:13]

And Sendogen said, a person sings a person, and a mountain sings a mountain. I think he didn't say, but he referred to you know, Tsu-shi's poem about Mount Rue. I have been talking about this poem of Mount Rue by Tsu-shi, and Wan-shi's poem following Tsu-shi's poem, and Dogen Zenji's poem following Wan-shi's poem. I think that idea, that poem, those three poems, Tsu-shis, Wans-shis, and Dogen himself. It's a kind of common motif Dogen had when he wrote, you know, this one, Shuaku Makusa and Uji.

[22:16]

He used the same expression in Uji. I think in Uji he said, we should directly go into the mountain. And he used, of course, the idea of keisei sanshoku, or the sound of valley streams and the colors of mountains, came from that expression. And also, sansuikyo, mountains and water sutra, also came from, you know, the image of person within the mountain. even though the person within mountain cannot see the true form of Mount Wu, because the person is already inside. We are already inside of this network, so we cannot see the entirety of network as an object, because we are there.

[23:17]

And when we try to see the entirety of entirety, we are part of it, you know. There are some logical problems. Many of the so-called paradoxes occur 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?

[24:20]

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 Kretan, this becomes a paradox. Because if all people from Kretan are liars, this statement is a lie. It has to be a lie. That means if this statement is a lie, it is not true. That means all the people who are great are not liars.

[25:28]

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

[26:33]

Disappeared. Pardon? Disappeared. And this is exactly the same thing. Then, 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, you know, discussing, discussion about this reality becomes so much paradoxical and sometimes almost nonsense. But that is a reality, you know, Buddhists and Buddhist teachers trying to point out. You know, we are part of this entire network, and that entire network is 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 how, then, how we can see? how we can really understand it. And, in the case of Dogen, just, you know, let go of any thought, and just sitting, and be, just be the 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.

[28:42]

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 a person in the mountain and the mountain is one and the same thing. And mountains see the mountains. This entire network sees the entire network. In this case, there is no such thing as a person, because a person is a part of the mountain. And when we say a person sees a person, this entire mountain is a 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, from the side of the self. as this entire network is my body.

[29:44]

For example, Uchiyama Roshi's expression, universal self, or Dogen Zenji's expression, Jin Issai Jiko, 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 very there. Not because of our effort or our wisdom, but because that is reality. because there is expanding the principle that corresponds with this, all evil deeds are not doing.

[30:52]

Well, here, 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's saying is when we really see this, not only we cannot see, but we practice and really settle down within this reality, I think what Fat Toge 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 every thing and this totality of interdependent origination,

[32:06]

In that point, Dogen can say, all evil deeds are not doing. Our shoak is makusa. 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 when we awake to this entire reality, then naturally evil deeds become not doing. That means there is no 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.

[33:12]

So, basically Dogen is saying that the important point is to awaken to this reality in which we are all connected. as using a network of interdependent automation. Then our ethical conduct is not a kind of making a choice. And he quotes this verse, because responding to things, that is, you know, this Dharmakaya responds to things and appears 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. But this is 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 beings, is also not doing, or makusa. Okay. Maku and sa. Maku is not trying to make or to do, and so makusa is

[35:25]

A Chinese translation of the first line of the verse of the precept of the Seven Buddhas, that is, not doing evil and practice everything good. Purify your mind. That is the teaching of all Buddhas. And Dogen is discussing... Dogen has been discussing about this first line of Showa-ku-maksa, until this paragraph. And from the next paragraph, he discusses about shuzen bugyo, or we should do all good deeds. So, according to Dogen, shoakumakusa 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.

[36:28]

This means, you know, when we clap with right hand and left hand hitting, we cannot tell which side makes noise, makes sound. So, this side or this side, or each and every kind of manifestation, or the Dharmakaya. What is this sound come from? And what Dogen meant is both. Or these two are one thing. When these two respond to each other, we hear the sound of two hands. And actually these two hands are one hand. That is the famous koan by Hakuin. So this responding between the dharmakaya, formless dharmakaya, and each and every being that has a certain particular form, like, you know, two hands clapping, and this is a sound.

[37:42]

So these forms are not a kind of a fixed entity, but this is something happening. using this action of clapping or responding. 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 no kei-ge, that means obstruct. But here, this obstruct means it is just one thing. Cannot be free. Cannot be separate. So, water, water is each and every concrete being. And the moon is this boundless, reality, that means in the expression in Genjokohan, myriad dharmas.

[38:51]

Myriad dharmas reflect themselves within each and every drop of dew. That is, you know, the reality of beings and also reality of life, our each and everyone'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, so this, you know, reality is really not-doing, not planned by anyone, not intended by anyone. This is the way things are.

[39:53]

So, these not-doings are manifestations that are impossible to doubt. So, somehow we have to belief 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, so somehow we need to have faith. I think that's why our practice is not simply a philosophy, but this is a 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.

[40:57]

When he discusses about Shōwaku Makusa, it's really difficult and complicated. But what he says in this section, Drawing of All Good Beings, are not so different from what he said about Shōwaku Makusa. So I think we can read faster. And the original Japanese expression is Shūzen Būgyō. Shu is many, or it can be all, and zen is good. So this should be plural. And gyo 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 means, you know, this part is a hand, two hands.

[43:38]

And with two hands, we hold something like this. This is the shape of this kanji. This means when we receive something from people who are 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 Oryōki meal. In the beginning, we hold Oryōki like this. This shows the respect of Oryōki or the things given to me from that person. So, this is what the blue means. as the original meaning of Chinese character.

[44:43]

So, Bù jiǔ means do something with this attitude, with respect or veneration. But English word do doesn't, you know, carry such a, convey such a meaning. So, we need another, better English expression for this word Bù jiǔ also. As I said, makusa, not doing, is not strong enough. And bugyo, doing, also doesn't really quite convey the original meaning. So we need some better expression. Anyway, let me read this section of Shuzen Bugyo. It's much shorter than the section of Showa Kumaksa.

[45:49]

So, hopefully I can finish this this morning. 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 10,000 good bees are without forms, they gather together at the place of doing good deeds more quickly than the pieces of iron converged on a magnet.

[46:58]

The power is stronger than the Weidenbacher 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 deed. 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 deeds is manifested exactly when we do it. There's no such good or evil deeds 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 deed is not there. But exactly when we do it, even though the 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 Dōgen said in Buddha Nature, Shō Dōgen'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. or jōbutsu, or sabutsu, sabutsu. Even though before that he discussed all, you know, 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 a jōbutsu, 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 called good thing, 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, if 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 the situation in which Dogen was living.

[51:35]

Because of the idea of the age of three dharmas, the age of two dharmas, and the age of three That is the word. I forget the English word. The first 500 years in the history of Buddhism, all teaching, practice, and enlightenment exist. And next 500 years, only teaching and practice exist. And after 1,000 years, that is called Matto, or the age of Lash Dharma, only teaching exists. No one practices, and no one attains enlightenment. And in Japan, people believed that the last age the degenerated age started 1052, so 11th century.

[52:41]

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's why, that is what Pure Land Buddhism is saying. In this degenerate age of the Nakpo or Last Dharma, no practice works. Only possible way is to trust or believe in the power of the vow of Amitabha Buddha, that, say, 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 Amitābha Buddha.

[53:50]

That means the vow was already fulfilled. That means when we have a faith in Amitābha'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 on that enlightenment. But if you are born in the 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 and Pure Land Buddhism, like a Shindong, or even give up the precepts.

[54:51]

And Shinran was the first Japanese Buddhist priest who publicly married. He gave up all the precepts. So in Pure Land Buddhism, at least in Shinran's school, they don't receive precepts. Because it doesn't work. Anyway, we cannot keep such a precept. So I think the basic idea is even we do good things, it doesn't work. You know, 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 Dōgen, 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 Japanese Buddhist teachers who didn't really follow the idea, you know, theory of the Three Ages of Buddhism. That means, if we practice, true Dharma is there. That is, you know, I think, fine. Dogen Zenji entitled his writings, Shobo Genzo, True Dharma, I treasure it. You know, if we study Dharma and practice Dharma using this body and mind, Shobo or true Dharma,

[57:08]

manifest itself within our practice. It's not a matter of, you know, 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 They gathered together at the place of doing good deeds. More quickly than the piece of iron converged on a magnet. So when we practiced good deeds, the goodness came together. And the power is stronger than the vairambhaka gave. It says at the end of the kalpa, There is a huge fire which destroys all, burns everything, and also this gale or strong wind blows and even the mansion will be destroyed.

[58:24]

by Rambhaka gave 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, a baby walked seven steps in each direction, and underneath his feet the lotus flower bloomed. That, you know, the lotus flower blooming underneath his feet, that means that step walking is practice. And if we do good deeds following Buddha's teaching, our practice is like the steps by the baby Buddha.

[59:38]

Even on the ground that is not pure, that can be a muddy ground, still lotus flower can bloom. I think that is a very basic kind of phase of dogma. If we practice, true dharma can blossom. So, the great earth, mountains and rivers, the world and nation's land and the power of increasing karma, the power of karma, you know, either good or bad karma, if we accumulate the karma somehow we need to follow the power of karma and we cannot be free. But this power of doing good is much stronger than that kind of power of karma.

[60:44]

So nothing cannot prevent goodness from converging. This is the first thing he said about good deeds, or shuzen bugyo. And 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, what is a good? What is a good deed? It's difficult to tell. Even though, if we good deed, all good things, goodness, appears, or manifests.

[61:47]

But to tell exactly what deed is good deed are different, depending upon the age or situation or places. So, the way of recognizing good deeds is different depending upon the world. Because we recognize things as good, 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. Fat is good. Fat is not good. So, we have to think. It is the same with the manner of expounding Dharma by all Buddhas of the three times.

[62:57]

Being in the world and expounding the Dharma is just time. Because their lifespan and the sizes of their bodies are various, entirely depending on the time, they expand the Dharma without discrimination. 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's said the lifespan of Vipassi Buddha was 80,000 years.

[64:01]

80,000 years. And the lifespan of Shikibutsu, the next one, is 70,000. And Bisharabutsu was 60,000 years, so kind of getting shorter. 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, you know, our lifespan is much shorter than before. And the size of bodies are also different. And also the quality of people are different.

[65:05]

So, even though all Buddhas are, you know, expanding the Dharma without discrimination, with the complete sameness, that is Anuttara Samyuktsam Bodhi, still, the way people listen, people hear from that teachings, 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.

[66:10]

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 are kind of a... Of course, discrimination. First one is shingyo. Second one is ho-gyo. Shin is belief or trust or faith.

[67:12]

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. And ho-gyo means, some people practice not because of the face, but because they are awakening to that reality. Awakening and experience and understanding that reality.

[68:19]

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 thing, good deed itself, themselves, are the same dharmas. For example, this is like the idea that keeping the precept of Ashravaka is violating the precept of a Bodhisattva. This is kind of a well-known saying, of course, in Mahayana Buddhism. They don't say this kind of things in early Buddhism or Theravada Buddhism, of course.

[69:27]

So better not to say this kind of things anymore. This can be said only within the circle of Mahāyāna Buddhists. So better not to say it with a loud voice. But this is a kind of a criticism from a Mahāyāna point of view to the condition of the so-called traditional Buddhism at the time, at the age Mahāyāna Buddhism began. From the point of Mahāyāna Buddhist view to the way so-called monks practice in a monastery, It seems, you know, they are practicing only for their enlightenment and they enter nirvana.

[70:37]

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 bad, evil things, you will be born in hell. So, lay people need to 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. And Fat Monk's tip 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 couldn't have enough support from the society, lay society.

[71:46]

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 points of criticism from Mahayana Buddhism. Because Mahayana Buddhism was originally, it's said, Mahayana Buddhism was originally a lay Buddhist movement. And monks, peasants, help lay 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.

[72:55]

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 life, Buddha was born in different forms of living beings. Sometimes prince, sometimes king, sometimes animals. Buddha always tried to help others. And so what monks were doing at that time seems different from what Buddha did and what Buddha wished. So, as I often said, bodhisattvas are people who take bodhisattva vows. Bodhisattvas are people who live by vows.

[73:59]

And the first of the four bodhisattva vows is living beings are numberless, we vow to free them. So as far as there are living beings who are not free, then we cannot live. That means we cannot enter nirvana. So bodhisattva is a person who take a vow not to enter nirvana, but stay in samsara to help with all beings. And the meaning of this saying, the precept, keeping the precept of a suravaka is violating the precept of a bodhisattva. This appeared in a Mahayana sutra entitled Dai-ho-shak-kyo. I don't know the Sanskrit title or English translation. But according to that sutra, this phrase is said about this point.

[75:09]

You know, for Shravaka to keep the Vinaya precept, is to escape from samsara and enter nirvana. And the bodhisattva precept is to stay in samsara, to help others. So to keep the precept as suravaka, to escape from samsara, is violation of the precept for bodhisattva. That is the point of this original statement of meaning of this statement. So it's different, but from the kind of a higher Mahayana point of view, like a Lotus Sutra, it's a kind of a criticism from Bodhisattva Yana to so-called Hinayana.

[76:10]

But sutras like Lotus Sutra says, you know, the Mahayana or Bodhisattva Yana that is relatively bigger than the Hinayana is not big enough. And they use the expression, one vehicle includes three vehicles. One vehicle is Ekayana. So, Mahāyāna or Bodhisattvayāna is not the biggest one, as far as it is relatively bigger than Hinayāna. In that sense, you know, the keeping precepts of Śrīla Bhāgavata and keeping precepts in Bodhisattva are the same dharma. If they are good deed, that is 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. This is already said, Dōgen already said the same thing about evil deed. So I don't think I need to talk about this one. Next he said, although all good deeds are doing, doing is bugyō. 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 things, the person who does good things and the good things which is done is the same thing.

[78:42]

I think this is also, Togen also said about the bad evil deeds. That means, you know, as, you know, learners and learning. the action of running and the person running as a runner is exactly the same thing. There is no such person who is running outside the practice of running. So a person who is doing good and the activity which is done is exactly the same thing. You know, 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 a saying from the Amitāyus and the Kṣāṃbhūdī point of view.

[79:48]

There is no such separation. That means, we just do. We cannot observe our good deeds and make evaluation, you know, I do such and such good deeds, so this person becomes more and more good person. That is what we usually do. But when we do such a thing, we are not within, you know, this, how can I say, universal movement of interdependent origination in which self and all others are one thing. As for the knowing and viewing of self and others, in knowing there is a self and others.

[80:50]

So, when we think the separation between self and others, I do such and such good thing for them, appears. And in viewing their self under 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 happen only with 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.

[81:54]

It's a kind of a, how can I say, a copy of the reality. Or it's like a picture of the reality. Within the reality there is no such separation, but when we copy it on the kind of a flat sheet of paper, there is good and bad, a person who is doing good and a person who, people who are helped by this good deed. and we make evaluation, you know, this person is a really good person. But in our actual doing, actual practice, there is no such knowing and viewing and evaluation. We just do, and it has its own function and influence, and that's all.

[82:55]

This is all for something to do with the expression of just doing or in the case of other Zen, shikan taza, just sit. We can see that this person is sitting and because of this practice we can receive such and such good result. If we think and do practice, practice the Zen based on that kind of seeing, we are not really within the reality itself. Within reality, we just do. And if it's a function and it brings 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.

[84:09]

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. In the sun and in the moon means day and night. Always. So, what we should do is just doing, or bugyo. Children 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 koan reality has been dwelling for a long time.

[85:23]

How can we say that it is original practice? This means that this reality of entire network is empty. So we cannot say because of our practice this reality comes into being for the first time. And yet we cannot say, you know, this reality exists even before we practice, or even without practice, 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.

[86:27]

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. So, 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 Hongyou. And this expression is used again in the Lotus Sutra. You know, according to the Lotus Sutra, Shakyamuni attained Buddhahood not 2,500 years ago in India.

[87:33]

But, you know, he has been a Buddha. Well, his life span, Shakyamuni Buddha's life span is really eternal. This is mentioned in the Butsu Juryo Hon, the section or chapter of Buddha's life span. Buddha attained, Shakyamuni attained Buddhahood, beginningless beginning. And yet, since then, he has been practicing. And that practice is called 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 good deed is doing, we actually do, it cannot be measured.

[88:37]

There's no way to measure using certain yardstick how good it is, or how much good deed we have been doing. We cannot evaluate. Although the present doing is a vigorous I, 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 deeds. is not to manifest itself to measure the Dharma. That means there is no such separation between observer and the practice. The measurement of the bigger eye should not be the same as the measurement of other things.

[89:49]

Other things means we usually do that kind of measurement, evaluation, using a certain kind of yardstick. Because there is no such yardstick to measure the activity of just right now, right here, and which has connection with all entire beings within the entire dharma world. It is just one practice, one thing. All good deeds are not being. And non-being, again he said u. Good deeds are neither u nor mu. Form or emptiness. He said the same thing about evil deeds. 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 is, or good deeds, is just doing. And shuaku, 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, you know, all good deeds manifest themselves. Manifestation of doing is koan, angel koan. And yet it is neither arising nor perishing, because it's empty.

[91:57]

And it has no arising and perishing, no fixed self-nature. Neither causes nor conditions. Entering, dwelling, and leaving unsworn 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.

[93:06]

This cause and condition of doing good deeds are like manifestation of the koan of doing, koan of bugyo. It is not that the cause is before and the result is after. The cause is fulfilled and the result is fulfilled. Now, this is... In Genzo Kōan, 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 burning. And ash, firewood, is also a result of, you know, a living tree. cut and dried.

[94:09]

So, living tree is before the firewood. So, there is a sequence of before and after, before and after, within cause and result. And yet, he said, before and after is cut off. 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 time in Uji.

[95:13]

Within the stream of time from past to the future through present moment, the reality is only this present moment. And within this present moment, entire past, and the 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 poisonous minds that bring about suffering within samsara.

[96:18]

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 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's saying the same thing here. The cause is inequality. The Dharma is inequality.

[97:19]

This inequality 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 suchnesses as a cause. And the cause is already a part of that Buddha way. And the result is also within the entire Buddha way. So we cannot really separate between cause and result. Cause is already included within result, and result is already included within cause, same as 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.

[98:30]

So here, Dogen Zenji is saying exactly the same as he said in Genjo Koan. There is before and after, and yet this before and after are cut off. Only, as an actual reality, only this moment of practice. This is what Jōgen Rinpoche said, at this very moment. Or shōtō in moji. That is only reality. Any questions? No question. That's good. This Hong?

[99:35]

I don't think so. You know, this Hong came from this character that means tree. And Hong actually means root. So this is the shape of a tree, trunk, branch, and leaves.

[100:06]

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