Good morning. This is the last lecture on Soak Maksa. We have about two pages. So hopefully we can finish this morning. So let me read the rest of the text. In this English version, page 6, the very bottom of this page, line 3 from the bottom. Even if Darwin admonished people not to do evil deeds based on the criterion of human fabrication and encouraged people to do good things based on conventional measurements, these are nothing other than not doing of manifested reality.

[01:20]

In general, Buddhadharma is the same, whether we hear it from a certain teacher for the first time or whether we experience it in the ultimate stage of the result of practice. This is called the beginning is correct, the end is correct, or the cause of the Buddha and result of the Buddha. Cause and effect in the Buddha way is not a matter of the discussion such as a different maturation or equal streams. Therefore, unless we practice the cause of Buddha, we will never be able to attain the result of Buddha. Because Doreen expressed this principle, we are able to see the Buddha Dharma in his saying.

[02:29]

Even though many evil deeds pervade the entire world on so many levels, and even though evil deeds have swallowed the entire Dharma so many times, there is still salvation and liberation in not doing. Because everything good is good in the beginning, in the middle, and in the end. Doing good actualizes its own nature, form, body, and energy, and so on, as they are. Because Kyōi had not walked in the trace of the past, he said, even a three-year-old child can say so. He spoke in such a way without having the strength of truly expressing the true expression.

[03:32]

How pitiful, Kyori. What are you saying? You speak in this way because you have never heard of the sound of the wind of Buddha. Do you know a three-year-old child or not? Do you know the principle of a child being born as reality itself? Those who know a three-year-old child must also know all the Buddhas of the three times. How could those who have not yet known All the Buddhas of the Three Times know a three-year-old child. Do not think that since you have seen three-year-old child, you know them. Do not think that since you have not yet seen them, you do not know them either.

[04:36]

Those who have known a speck of dust know the entire world. Those who have penetrated one dharma penetrate ten thousand dharmas also. Those who have not yet penetrated ten thousand dharmas do not penetrate one dharma. When those who study penetration penetrate fully, they see ten thousand dharmas as well as one dharma. Therefore, those who study one speck of dust inevitably study the entire world. It is extremely foolish to think that a three-year-old child cannot speak of Buddha Dharma, and to think that what a three-year-old child says must be easy to understand.

[05:39]

This is because to clarify life and to clarify death is the one single great matter of cause and conditions of Buddha's students. An ancient word is said, when you were first born, you had a share of the lion's roar. The share of the lion's roar means the virtue of Tathagata's turning the Dharma wheel. It is turning the Dharma wheel itself. Another ancient odyssey said, coming and going within life and death is nothing other than the true human body. For this reason, to clarify the true body and to endow the virtue of the lion's roar must be truly the one single great matter.

[06:43]

It should not be easy. Therefore, trying to clarify the causes and conditions and actions of a three-year-old child is rather a great cause and condition. This is because there are sameness and differences between the causes and conditions and actions of all the Buddhas of the three times and those of a three-year-old child. Because Kyōi foolishly had not been able to hear the expression of the tooth by a three-year-old child, he never even questioned if there were such a possibility, and thus he spoke as he did. He did not hear the voice of the way in Dorin's sayings that is more pronounced than thunder.

[07:52]

In order to point out that Dorin could not express the truth, he said that even a three-year-old child could say such a thing. Kyo did not hear the lion's roar of a child and stumbled on the turning of the Dharma wheel of the Zen master. Because the Zen master could not restrain his compassion, he went on to say, Even though a three-year-old child can say so, an 80-year-old person cannot practice it. What he meant was that there is an utterance a three-year-old child can say to express the truth, so we must carefully study it.

[08:54]

There is an utterance even an 80-year-old person cannot practice, so we must endeavor to practice it carefully. He meant that I leave the child's ability of expression entirely up to you, not to the child. I leave the old person's inability of practice entirely up to you, not to the old person. It is the principle that the Buddhadharma must be discerned, expanded, and its essence embodied in this way. Shōbō Genzō Shōwaku Makusa, through Daruma Ai treasury, not doing evil. Presented to the assembly at Kōshō Hōrinji on the evening of full moon in the second year of Enno, that is 1240.

[10:01]

So this is part of Dogen's comment on this story about Chōka Dōrin and Haku Kyo-i or Haku Rakuten. Dogen and Joffin make a very unique comment or commentary on this kind of koan stories. very different from usual understanding of the story in the Zen tradition. And he tried to kind of squeeze much deeper understanding or expression of Dharma. And his work is really incredible. For example, he makes the story of Basso's Polishing Tile a completely different story without changing anything.

[11:26]

And he read, for example, about Buddha nature and all living beings have Buddha nature into all living beings and entire beings are Buddha nature. And Uji, the expression Uji is the same. Usually Uji just means sometimes, or once, or another time. But he did this expression, very common expression, as sometimes Uji read as being and time. And he revealed a very deep meaning of this expression. That was kind of his method of teaching Dharma. And I think he could do such a thing because using Chinese expressions, because he was not a Chinese, because Chinese is a kind of foreign language.

[12:30]

For Chinese people to interpret in such a way is impossible because one certain Chinese sentence means only what that sentence means. But when foreigners read the foreign language, first we have to check the meaning of each word. And the meaning that one complete sentence tries to convey is coming after checking each and every word. And especially in Chinese characters, we can see or we can read in many different ways if we just, in a sense, deconstruct the sentence and just check each and every Chinese word.

[13:35]

And he read, I think, in very different ways from the common or natural way Chinese people read. I think that was his kind of method or source of magic. And I think he's doing the same thing on this story. But in this case, he's not so successful, I think. Please. Are you saying that you've got some characters differently in Japanese than in Chinese? Even within Chinese, one Chinese character can mean different things. And in certain sentences or contexts, Chinese people read certain Chinese characters only one way.

[14:40]

But because we are not Chinese, first we have to check each and every possibility of the characters. We can read in a completely different way than Chinese people usually don't. For example, when I studied English, In the very beginning, I was at Tantaiji. I had some American friends and when I visited the person's apartment, in the meantime, he said, I'm going to eat lunch. And I thought, ah, he was going somewhere to eat lunch. But he started to eat lunch. I was wondering what to going mean.

[15:45]

If he eat right here, why does he say to go? For us Japanese, to go means to go. If he doesn't go anywhere, why does he say to go? For, I think, a native English speaker, you know, this question, it never happens. To go to something means plan or intention or future. So only foreigner can have such a question. And maybe we can find interpret in different ways native English speaker can never think of. Another example might be, you know, in English we say, it's raining. And we know it has nothing, means nothing. It means, and in Japanese we say, the rain is falling. But in English we say, it is raining.

[16:48]

And I think not many Americans question what this means, but I was questioning what this means. What is reigning? We should really clarify what this means. And I think it's really interesting. This means this entire Dharma world, entire network of interdependent origination is reigning. So once I said, it's shohaku. It's not a matter of shohaku exists here. But something is shohaku. Shohaku is a kind of happening. But, you know, for native English speaker to think in such a way is, I think, not possible. I think that Dogen is doing, using Chinese expressions, kind of the same thing.

[17:58]

And basically, you know, this story, you know, Hakkyoi asked about the essence of Buddhist teaching, that the Master said, not doing any evil and practice everything good. And Hakkyoi said, even a three-year-old child can say such a thing, such a simple teaching. Then Master said, even though a three-year-old child can say it, even an 80-year-old person cannot do it or cannot practice it. Basically, you know, this conversation of saying, you know, there is a proverb, to say is easy, but to do is difficult. What is the English proverb for this? So that's all.

[19:09]

Yeah, that's it. So that's all it means, I think. And that is common understanding. So, you know, in this writing, Dogen Zenji was really severely criticized, but that was what he meant, I think. I mean, the master meant. And it's so, I think even for Dogen, it's so difficult to squeeze a deeper meaning from this story. That's why I think Dogen was almost angry because I think he said that he should say more. When Master said even 80-year-old person cannot do it, Hakukyo didn't say anything but just made prostration and left. I think Dogen want him to say something more kind of interesting or profound.

[20:15]

That's why his work here is not so successful, I think. That's why he's hungry. Anyway, so he tried to twist the story. you know, Hakukyo's understanding of the Zen Master's saying is, you know, very kind of a common sense. To do is, to say is easy and to do is difficult. But Dogen said, even if Dōrin admonished people not to do evil, peace, based on the criterion of human fabrication, and encouraged people to do good things based on conventional measurement, that is not only Hakukyōi, but also common people's understanding.

[21:25]

probably even that their masters meant so. But Dogen twist that this teaching is nothing other than not doing of manifested reality, not doing with maksa, and manifested reality is genjo. So she really want to say this story shows much more deeper truth. And in general, the Dharma is the same whether we hear it from a certain teacher for the first time, or whether we experience it in the ultimate stage of the result of practice. Before, in the section of not doing evil, he said, when we study the teaching of Anuttara Samyaksambodhi in the beginning, the teaching of Anuttara Samyaksambodhi is sound like not to do anything evil.

[22:36]

So in the beginning, the Anuttara Samyaksambodhi that is beyond discrimination, beyond good and bad, and seeing everything inequality or the thinness, When we hear the teaching of that reality, we hear like not doing any evil. That is what we hear from a certain teacher for the first time. And here, Dogen thinks, you know, this Choka Dorin's utterance is the essence of Buddha Dharma. So, final teaching. So whether we experience it in the ultimate stage of the result or practice.

[23:43]

So in the ultimate stage of the result, the teaching of the Anuttara Samyaksambodhi is the same. But in this case, it's not mean we have to make distinction or discrimination between good and evil and try to make choice to do good and not to do evil. But without such personal effort, using personal willpower and discrimination, if we fully awaken to the reality, of interconnectedness, then not to do evil things is just a matter of course, just a natural thing. But still, the action is the same, not doing evil.

[24:43]

That's why I translate this verse not as an imperative, but as a noun, not doing of any evil, and doing of everything good, and purification of one's own mind. So this is not things we should do using our personal effort, but these are all Buddhas have been doing as the way, you know, Buddha live. That's all. So this teaching of not doing any evil, doing everything good, and purification of our mind is a teaching not only for the beginners or even the three-year-old child can understand, but this is a kind of a lifestyle of Buddha who has fully, completely awakened to the reality.

[25:58]

So in that sense, teaching only even three-year-old child can understand and say, and teaching even 80-year-old person cannot free practice, and Buddhas are just doing naturally the same practice. So if we can free, you know, carry out not doing of evil and doing of good and purification of mind, we are Buddha. So this is called the beginning is correct, the end is correct. So if we hear that teaching in the very beginning of our study and practice of Dharma, that is true cause of Buddha-food.

[27:00]

And even when we read to the Buddha-food, our practice is the same. So this is what is meant, beginning is correct, end is correct. This is kind of a common Zen expression. If beginning is correct, end is correct. That means if beginning is wrong, end is wrong. So we must be careful in the very beginning. Because if the direction we start to walk is different from the right direction, the more we walk and the more we practice, we get far away from the direction we need to go. So if the beginning starting point and direction at the starting point is correct, we naturally go to the correct destination and we receive a correct result.

[28:13]

So this teaching of not doing evil and practice good and purify our mind shows the right direction we should go. And this teaching is valid not only for beginners but even the Buddhas still practice the same teaching. So the cause of the Buddha and the result of Buddha, that is same cause and same cause and result are the same. cause and effect in the Buddha way is not a matter of the discussion such as different maturation or equal streams. These different maturation or equal streams are kind of terms used in

[29:18]

not only Abhidharma but also in teachings like Yogacara. Different maturation in the translation of Izuku. Izuku in more often the word Izuku-ka is used. ii, juku, ira, in or ka, that means cause or result. And the equal string in the translation, toru, toru, in or ka, There are many other kinds of words about yin and ka in Abhidharma and Yogacara system of teaching.

[30:35]

But for example, in Yogacara, ichiku ka means, you know, classify our, analyze our consciousness into eight layers. and explain how we create the karma, twisted karma, because of the seventh consciousness that is called manas, or in English sometimes called ego consciousness, grasps the deepest consciousness called alaya as me. So we, the ego consciousness, think that, and in the alaya consciousness, all the experiences we did, we have done, are stored as seeds.

[31:42]

And those ego consciousness grasp these seeds as me. And based on this grasping, ego consciousness or seventh consciousness control the first six consciousnesses. Those are usual consciousness caused by our encountering between eye and color or shape. and the ear and sound, nose and smell and taste and tongue and taste. When they encounter some dharma or object or mind and mind encounter, something happens. That is the function of our mind, our consciousness. And because seventh consciousness grasps the seeds stored in alaya consciousness, the seventh consciousness controls the way those sixth consciousness works.

[32:49]

That's why our consciousness our thinking, our view are kind of distorted and become self-centered. That's why even though we see the same thing, because the seeds stored in the Araya consciousness are different, each one of us. So even when we see the same thing, we view and evaluate in different ways, and we take action or react in different ways. And that is how we create our ego-centered karma, twisted karma. And they say, You know, the alaya consciousness continues even when our consciousness almost doesn't work.

[33:53]

That means even when we are sleeping, or when we are faint, unconscious, still alaya consciousness continues. But this continuation is called like a waterfall. It's not a fixed entity like Atman, but it's flowing. So it's impermanent. So it's arise and perish every moment. In each moment it arises, and in each moment it perishes, and next moment it arises again and perishes again. That is the experience of continuation, and yet impermanent. So, Array Consciousness is a collection of many different karmas, either good and evil, as it sees.

[35:01]

But in each moment, Array Consciousness is neither good nor evil. It's neutral. So the cause can be good and evil. We may do something good and something evil. Whatever action we do, either good or evil, as a result, the next, the alaya consciousness in next moment is neither good nor evil. It's neutral. It's always neutral. And yet, as a seed, as a kind of a percentage of a seed, depending on how much good deeds we do and how much evil deeds we do, you know, evil seeds or good seeds or neutral seeds are stored. So we can say, relatively, have tendency to do such evil things and tendency to do certain good things.

[36:08]

But even though we have such tendency or ability as a personality, still this personality as a whole is neutral. So each action can be good or evil. And that, you know, bring about Evil deeds bring about a painful result or suffering, and good deeds bring about a joyful result. Still, the moment we receive these results from either good or evil deeds, the person itself is neutral. And yet this person has, of course, possibility to do either good or evil, depending upon how much good seed and evil seed are there.

[37:20]

But we cannot, you know, name this person is good person or evil person. No matter how much seed of evil karma are there, still this person is neutral. That means there is possibility to change depending upon what we do at this moment. That is the meaning of Ijukka. Even though the cause can be good or evil, the result is different from either good or evil. It's neutral. That is the fact, this differently matured karma, not karma, result or effect. from a cause. Of course, there are many different usage of the same word depending upon the school.

[38:29]

So this is one of the example of usage of this word. And toruka is the amount, to means equal, lose to flow means the same amount of, I think, that is the word, power, not power, amount. I don't know. That is our English word. Somehow, in and is the equal if certain degree, if evil deed in certain degree causes a painful result within the same degree. Father, how can I say? Corresponding.

[39:33]

Corresponding. Anyway, if you study agadharma, you can learn these Buddhist terms. And now I don't have time to explain these Buddhist terms. But anyway, Dogen said these are Buddhist terms. in teaching schools, but the important point in Dogen's teaching, Dogen's writing, is the cause and result in Buddha way, actual Buddha way, is different from this kind of a theoretical analysis. And for him, it's much kind of simpler. Buddha's cause brings about Buddha's result. Unless we practice the cause of Buddha, we will never be able to attain the result of Buddha.

[40:38]

This is an important point. So this means don't worry about what kind of a cause or karma, you know, take us to the hell or heaven. What we should concern is how that is the cause of Buddha. that can take us to the result of Buddha. And here Dogen is saying this teaching of not doing evil, doing good and purification of our mind. This is a cause of Buddha and this is also result of Buddha. And because Doreen expressed this principle we are able to see the Buddha Dharma in his sayings.

[41:42]

So this is Dogen's kind of interpretation or, how can I say, twisted meaning of what Dogen said. I don't think Dogen really meant this when he had that conversation, but Dogen's kind of, how can I say, twisted and want to, how can I say, put his own idea or word into Dorin's mouth. So even though many evil deeds have made the entire world on so many levels, And even though evil deeds have swallowed the entire Dharma so many times, you know, as I said yesterday, at the time of Dogen and Shindan, that is 11th, 12th, 13th century, that is in Japanese history, that time of change, the one social system based on emperor, emperor's

[43:07]

government has almost completely changed and becoming a medieval society governed by samurai or warrior class. And these two or three centuries, two or three hundred years, it's a process of changing. One system is falling apart and another system has not yet, you know, established. So there are so many confusions. You know, it's like you know, the communist countries, Soviet Union fall apart, and there are many different countries, you know, was established, like Russia and other countries.

[44:11]

The social system has completely changed. So there are so many confusions, not only political, but also economical and ethical confusion. and the time of Dogen was the same. So there are so many evil things happening. And people, that was another reason people thought the age of Ras Parma, that means no practice and no enlightenment is possible within Buddhist community, only teaching exists. That kind of idea was very popular. So I think what Dogen is saying in this sentence is no matter how much evil things permeate this entire society or world,

[45:21]

still evil deeds is not doing. And if we practice that not doing, then we can be liberated or free from evil deeds, no matter how evil our society, our world looks like. Still, that means there's always possibility to change depending upon our action, depending upon how we live. So Dogen was very kind of positive, even though he knew he would pervade the entire society. and his way was to escape from that kind of a capital of that society and move into remote mountains and do a practice good and change the society from that place.

[46:33]

And of course, while he was living, he was alive, that didn't happen, that his teaching made a great influence to Japanese society later. But even his tradition become again part of establishment and lose the power to change in Japanese society from 16th, 17th century. But whenever we awake to that possibility, no matter how evil this world looks like, still if we do something different, something more healthy, then there's always possibility that we can change, make change.

[47:38]

That is the meaning of there's no evil deed, evil has no fixed nature. It's empty, so we can change. So there is still salvation and liberation in not doing, because evil has no fixed nature. And because everything good is good in the beginning, in the middle, and in the end, doing good actualizes its own nature, form, body, and energy, and so on as they are. I think Japanese society today has the same kind of problems. The kind of ethical code which has been supporting Japanese society for several hundred years has, I think, almost from the bottom, destroying, taking apart.

[48:47]

And especially after the World War II, you know, we lost the base of morality or ethics that control or support Japanese society. That is ethics based on Confucius' teaching. and also the ethics kind of based on the family system. And only, not only, but most powerful driving force of Japanese people's activity is making money, you know, makes the society more wealthy and prosperous. Yeah, until now.

[49:50]

And because of that, many of Japanese people, not only businessmen, but many of Japanese people thought we can do anything if we can make money and if it's not illegal. Legal or illegal doesn't mean ethical or not, or good or evil. It has nothing to do with good and evil. You know, if we don't violate the regulation, we can do anything. That kind of attitude, I think that is not very different from not doing evil and doing good. Our activity is not based on doing good and not doing evil, but our activity is you know, doing anything we can make money. So, you know, there are so many terrible things, unethical, immoral things happening in Japanese society, not only so-called evil people, but even the politicians and, you know, business people in the very big companies.

[51:13]

and even policemen or school teachers lose their sense of ethics. And that causes many problems in Japanese society now, I think. But still, you know, evil has no fixed nature. So if we start to change, we can change. I think that is what Dogen wants to say. Please. Yeah, well, you said politicians and some other people, and you said business. And I think in this country, when you say politicians, we assume that they're evil, especially since Nixon. But if you look at certain places, people say they were never any good. But I'm thinking that in Japanese society, there was a time when politicians or people in government were actually expected to be worn on to the highest standard.

[52:17]

Is that correct? Yeah, I think that is a kind of a Confucian idea about people whose job is governing people, like emperor, shogun, and samurai, or grafis. But that idea or ethics fall apart. And if you go far enough back in Europe, you also find that kind of that, you know, things that are acting up. I don't know, but you've got that expectation. Yeah, of course, idea and reality might be different. either Europe or Japan. But there was certain idea, and people tried to follow, at least certain people tried. But there's no such, you know, morality code work anymore. I don't want to, you know, talk about American society, so I talk about Japanese society. But I think the same thing happening. So, even though she knew there are so many evil things happening or even control the society, that she still had some hope because of this idea, not idea, but understanding of emptiness.

[53:46]

No matter how widely evil did, evil permeate, still the nature is empty, so that means we can change. So no matter how small, good deed is good. And it has quality of nature, form, body and energy. Those are the first four of the ten suchness. He go back to Kyoi. Because Kyoi had not walked in the trace of this path, he said, even a three-year-old child can say so. He spoke in such a way without having the strength of truly expressing the true expression. So he didn't understand Buddha Dharma at all.

[54:53]

How pitiful, Kyoin. What are you saying? You speak in this way because you have never heard of the sound of the wind of Buddha. So it seems Dogen was really angry. Do you know a three-year-old child or not? Do you know the principle of a child being born as reality itself? Now he changed that point a little bit. He discussed a three-year-old child and an 80-year-old person. He's asking, do you really understand what a three-year-old child is and an 80-year-old person is? And he said, those who know a three-year-old child, if you know what three-year-old child really is, you also know all the Buddhas of the three times.

[56:01]

Because you don't understand who is three-year-old child, you don't understand all Buddhas in three times. How could those who have not yet known all the Buddhas over three times know a three-year-old child? Do not think that since you have seen three-year-old children, you know them. So to see the children and to know what are children are is different. And do not think that since you have not yet seen them, them means Buddha in the three times. You do not know them either. So to know and to see or not has nothing, is not really the same thing. So if we really see and understand three-year-old child, Dogen is saying, we should see and know all Buddhas.

[57:14]

Here, I think Dogen's meant three-year-old child is a cause of Buddha. And Buddha is a matured form of three-year-old child. So if you don't understand the cause, you cannot understand the result. Or if you understand the result, you understand the cause. Fat is a three-year-old boy or child. And Fab Dogen wants to say a three-year-old child is a part of this network of interdependent origination. It's kind of one of the media dramas. be born and stay for a while and disappear. So in three years of child as reality of life, expanding Dharma. So those who have known a speck of dust know the entire world.

[58:27]

So one speck of dust and a million diamonds within an entire network of interdependent originations is the same thing. So if one understands one speck of dust, we understand an entire network of everything. Those who have penetrated one dharma penetrate ten thousand dharmas also. So when we really pick up one knot of this entire net, then we pick up this entire net. Those who have not yet penetrated ten thousand dharmas do not penetrate one dharma. So this, he's again talking about the studying or seeing the reality from the host, from the side of the host as one Dharma, or one speck of dust, or one person like us, and from the host that is just a network of thousand Dharmas.

[59:43]

When those who study penetration penetrate thoroughly, they see ten thousand dharmas, as well as one dharma. Therefore, those who study one speck of dust inevitably study the entire world. I think in Genjō-kōwan he said the same thing. Penetrating one thing is penetrating entire dharma. And when we study or encounter one dharma or one thing, we have the expression. I forget, but I think he said the same thing in Genjo Koan. So to really sincerely do whatever we are doing right now and penetrate one thing, one practice, then that is the way we can penetrate a million dharmas.

[60:58]

So, one time, one thing. Each time, each thing is really important to focus on one thing at a time. That is the way we penetrate this entire world. It is extremely foolish to think that a three-year-old child cannot speak of Buddha Dharma and to think that what a three-year-old child says must be easy to understand. In our conventional world, this is true, but in the realm of Buddha Dharma, even a three-year-old child saying might have really deep meaning. This is because to clarify life and to clarify death is the one single great matter of cause and condition of Buddha's students.

[62:14]

So we have to really deeply study what is three-year-old child. you know, that is just right after birth, and 80-year-old person who is almost, not almost, who is going to die sooner or later, maybe soon. So by studying what is a three-year-old child, we study life or birth. And by studying what is an 80-year-old person, we study what is death or life and death means. So we have to really study both three-year-old child and 80-year-old person. That is, he said, single great matter of cause and condition of Buddha's students.

[63:24]

This is a point or a gateway or entrance of the Buddha's way. An ancient wadi said, when you were first born, you had a share of the lion's roar. I don't know who is this ancient wadi. It seems no one knows. But this saying is, I think, about when Shakyamuni Buddha was born. You know, he stood up and walked ten directions, not ten, but eight directions. I don't think he walked down to up. And he said, what he said in English? Yeah, yeah.

[64:26]

That is lion's roar of the newborn baby. And somewhere in Ehekolok, he said, all babies, he's saying the same thing. When all babies were born, they are crying. That crying is the same as the Buddha said, I'm only honored one. And that is the first lion's roar. So even a newborn baby can do the lion's roar. and the share of lion's roar means the virtue of tataigata turning the dharma wheel. So even a newborn baby can turn the Dharma wheel. Of course, not only Shakyamuni and not only human beings, but everything, not only newborn baby, but everything is really turning the Dharma wheel.

[65:38]

Because Dharma wheel means that way things are turning, changing, moving. So each and every thing are really expressing and expanding the Dharma. And this is turning the Dharma wheel itself. So the way things are born and continue to exist for a while and disappear, you know, each and everything, you know, live and die in this way. And each moment of each thing is really expressing the Dharma that is impermanence, egolessness, and interdependent origination.

[66:38]

So another ancient word is said, coming and going within life and death is nothing other than the true human body. So our own life and death is our body. This coming and going within life and death is same as coming and going within the mountain. in the Sushi verse, that is coming and going within life and death. So this life and death is another word for samsara, in which we are transmigrating. But according to Dogen, not only Dogen, but some Zen masters, this coming and going within samsara is nothing other than the true human body.

[67:43]

This is our body. So samsara is not something we have to escape from. But this is a way we can live, expanding, studying and expanding dharma. for this reason, to clarify the true body and to endow the virtue of the lion's roar, so even we have the virtue of the lion's roar, must be truly the one single great matter. One single great matter is the expression used in the Lotus Sutra as one single reason all Buddhas appeared in this world. So, it should not be easy, of course.

[68:47]

Therefore, trying to clarify the causes and conditions and actions of a three-year-old child is rather a great cause and conditions. So we have to really deeply study the action and things and causes and conditions of three-year-old baby. are not only three-year-old child, but we are kind of a continuation of that child. So if we study 55-year-old middle-aged person, we can study the same thing. This is how we can turn the Dharma wheel. So time is always now. That is what Dogen said in Shobo Genzo Busho of the nature.

[69:49]

This is because there are sameness and differences between the causes and conditions and the actions of all the Buddhas of the three times and those of a three-year-old child. Of course, three-year-old child and all Buddhas in three times are different. And also there is some sameness. But we have to really study this difference and sameness. And this difference and sameness is the same as the difference and sameness of each and every being within the network of media dharmas. Because kyoyi, foolishly had not been able to hear the expression of a truth by a three-year-old child, he never even questioned if there were such a possibility, and thus he spoke as he did."

[71:01]

This is Kyo-I's understanding, is our common understanding, common way of thinking. So he's not criticizing only Kyoi, but he's questioning to us, to each one of us, do you really think deeply in that way, to see the truth of a three-year-old child? he did not hear the voice of the way in Dorin's sayings that is more pronounced than thunder. So Dorin's teaching is as powerful as the thunderbolt, still we don't really understand, we don't really hear even. So Dogen is saying we need to listen to the

[72:04]

Doreen, the Master Doreen's voice of the way and also we need to listen to the sound of a lady's cry and also sound of the valley streams and sound of winds and leaves as an expression of Dharma. In order to point out that Dorin could not express the truth, he said that even a three-year-old child could say such a thing. So Kyoi said Dorin could not say deeper or lofty truths of Buddhadharma, he only said very kind of common ethical teachings. But that is complete misunderstanding of kyo-i, of course, according to Dogen.

[73:14]

Kyo did not hear the lion's roar of a child and stumbled on the turning of the Dharma wheel of the Zen master. Because the Zen master could not restrain his compassion, he went on to say, even though a three-year-old child can say so, an 80-year-old person cannot practice it. So this is another teaching from Dōrin, the Master Dōrin. But Kyōi didn't understand this teaching neither. I think that's what Dōgen wants to say. And our common understanding is the same as I think what Kyoichi said, that means Dōrin's teaching is, you know, it's easy to say but difficult to do.

[74:20]

But according to Dōgen, what Dōrin said is not the same thing. What he meant was that there is an utterance a three-year-old child can say to express the truth, so we must carefully study it. That means the Buddha Dharma or true teaching is not Okay, it's complicated. Only philosopher can discuss about, but real basic truth or reality can be said even by three year old child. It's very simple reality. But there is an utterance even an 80-year-old person cannot practice. So we must endeavor to practice it carefully. But this even 80-year-old person cannot practice is not negative.

[75:29]

but this means our practice is endless. There is no time we can say, I reach the goal. So, by Gyo-Futoku, he's saying our practice is endless. That is, in another expression Dogen uses, Butsu-Ko-Jo-Ji, the matter of going beyond Buddha. So there's no time even we practice until 80 years old, still we continue to practice. Our practice cannot be complete, perfect, no matter how long we practice. When we are 80 years old, year old, there is a way of practice 80 year old person can do or have to do. The practice of three year old baby and practice of 20 year old are

[76:41]

young man and 50 year old person and 80 year old person are different and the same practice doing good and not doing evil and to purify our mind in each condition of each age, each time, each moment, actually each day. Each day we are different. I think that's why we need maintain a beginner's mind. You know, now I am a beginner of an old person. I feel my days of middle-aged person is over. at least coming to end. And my practice as an older person is beginning.

[77:42]

So now, you know, I need a greener mind to be an older person. so in each day each moment we are new so we need to keep a beginner's mind and what we can do how we can practice at this moment with this condition of body and mind is really important So it's not a matter of when I was 20 my practice was low and mistaken, but after 30 years my practice became matured and that's why I can be a teacher. That is a kind of common understanding, but that is not true. In my twenties, I had a way to practice with my body and mind of a 20-year-old person.

[78:45]

But now I'm 57, so I have to create my way of practice most suitable for this condition at this moment. So it's not a matter of, you know, 3-year-old baby or 20-year-old person are not yet matured, but we are matured. As a kind of conventional way of thinking we can say so, but as real reality of each one of our life, you know, each moment we are kind of a newborn baby with this condition. I think that is what Dogen wants to say using the expression 行不得。 So, you know, English translation, 80-year-old person cannot practice.

[79:48]

I'm not sure whether this cannot practice conveys such a meaning or not. And I don't really understand the next sentence. He meant that I leave the child's ability of expression entirely up to you, not to the child. I leave the old person's inability of practice entirely up to you, not to the old person. I don't really understand what this means, but this means we have to study and practice by ourselves. It's not a question and expression and practice of those baby or the old person, but that is a matter of whoever we are, that is our own matter, our own problem, our own practice.

[80:53]

And next sentence, this is a final last sentence. It is the principle that the Buddha Dharma must be discerned, expanded, and its essence embodied in this way. So this is the way we have to practice Buddha Dharma. So, you know, what I want to say about this verse, not doing any evil and practice good, is that we don't avoid evil and practice good based on that discrimination we make something good should be done something bad should be avoided as a personal effort or conventional or dualistic so-called ethical or

[82:28]

moral code, but we awaken to the reality beyond such discrimination between good and bad. Good and bad, evil deeds naturally become not doing, and good deeds naturally become doing. And as I introduced the story of Tendo Nyojo yesterday, this means we need to purify what has never been impured, what has never been defiled. So it's not a matter of because our mind is impure and creates suffering, we have to purify our mind, then we can stop, end suffering. This is one of the possible interpretations of this verse.

[83:32]

But Dogen's practice or teaching is not that kind of practice. Because our mind is impure, we have to purify our mind. then we can stop suffering. But we have to purify our body and mind that is already pure. That is the point of Dogen's practice. And if we try to understand this kind of, in a sense, this is nonsense, this is a kind of contradiction. But if we try to understand this teaching in the kind of context of history of Zen, I think we can say this is a kind of, how can I say, integration of the famous verses by Jinshu and Eno. appeared in the Platon Sutra of the Sixth Patriarch or ancestor.

[84:38]

I think that verse is well known, so I think we already know that that is When the fifth ancestor was aging, he asked his disciples to compose verses expressing their understanding of Burma. And the first monk or head monk of the assembly, Jinshu, composed a poem such as, the body is a body tree, the human body is a body tree, a tree of enlightenment. The mind is like a clear mirror. At all times, we must strive to polish it. and must not let the dust collect. This is what Jinshu

[85:41]

say, this is understanding and this is same as you know the interpret this verse of not doing evil as because our mind is impure that means three-poisonous mind is like a dust sticking on the pure and clear mirror so we have to keep polishing the mirror in order not to the three-poisonous mind stick on the mirror. So this understanding of jinshu came from one interpretation of this verse of not doing. I think same thing. In order not to the dust stick on the mirror, we have to keep polishing it. And this polishing is practice. And a three-pointer's mind, or impure mind, is dust.

[86:46]

So, according to this verse, Jinshu's verse, our practice is polishing in order not to make the mirror dirty. Eno or Huinan, the sixth ancestor, wrote another poem and that is in older version there are two poems, two verses. That is, body originally has no tree. The mirror also has no stand. Buddha nature is always clean and pure. Where is there room for dust? So there's no such things, such room for dust to come and stick. And that is what, you know, what is never defiled.

[87:55]

So this Buddha nature cannot be defiled. Always clean and pure. And another poem by Huinan is, the mind is a body tree, the body is a mirror stand, the mirror is originally clean and pure. Where can it be stained by dust? So it's never stained, never soiled. And in the later version, the third line is from the original, even one single thing does not exist. But that is in the later version of the platform sutra. Anyway, then The koan of Tendo Nyojo, his teacher said, you should purify what is never defiled or soiled.

[89:02]

I think it's a kind of integrating these two teachings into one. That means You know, even though Buddha nature never soiled, it's always clean and pure, still we have to polish it. This polishing part is never soiled, is our practice, according to Dogen. You know, that is a kind of a reason, you know, for example, in Japanese monasteries, you know, they clean everywhere, every building in the campus, every morning, without any exception. And that practice continues since, I think, the time of Dogen.

[90:06]

And when we are training monks, we are taught that we don't clean the buildings because they are dirty. but we keep cleaning every morning to, how can I say, manifest the purity or cleanness of the earth. And also by doing practice in that attitude, we polish our body and mind. I think that is what Dogen wants to teach us in this writing, according to my incomplete understanding. I really appreciate your patience again.

[91:15]

Finally I recovered from jet lag. Any question? No question means you completely understand. Hot dog and load. Well, thank you very much. So now we are going to do a cleaning. Good practice. Because it's dirty. After five days. OK. Bindhāya nandare...

[92:20]

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