a fox because of past actions" are wrong: while some foxes are born with the ability to remember their past lives, "such a capacity may be the result of unwholesome action and not necessarily a seed of enlightenment." In other words, Dōgen confirms the deeply embedded Asian folklore stereotype that “there is something occultly nasty about an oriental fox," as Robert Aitken notes. In contrast to Wumen’s commentary that the monk “did enjoy his five hundred blessed lives as a fox,” Dōgen argues that the fox transformation quite simply represents the undesirable result of the monk’s actions and thus demonstrates the power of karmic causality. He also speculates about the fate of the monk and which realm he is reincarnated into, noting that "free from a wild fox’s body, it must be either the realm of devas or humans." In his literal interpretation of the kōan, Dōgen accepts without doubt the supernatural elements in the story: the transformation into a wild fox, the monk’s subsequent ability to assume the form of a man when speaking to Baizhang, and his pledge to exist in the mountain. Having established the link between his embrace of causality and his cultivation of a lay people audience, Dōgen allows for the plausibility of supernatural occurrences within his doctrine of karmic causality. Wumen's verse Steven Heine notes that such a reading, Either notion, in other words, can lead to liberation or to the perpetuation of suffering. Wumen's poem suggests that neither view of causality has an absolute monopoly on the truth. This view was quickly taken up by dozens of other commentaries and became the mainstream interpretation, creating a tradition in various schools of understanding the kōan in this way. An alternative translation of Wumen's Ode: "Two colors, one game" refers literally to the "die" used in the Chinese game that had colors instead of numbered dots as in the die known to Europeans. The image refers to the Zen view that there is an underlying oneness to the two colors of falling or not falling into cause and effect. As Hakuin wrote in his Ode To Sitting Meditation (坐禅和讃, Zazen Wasan) when one turns the light around and awakens to one's self-nature, "then opens the gate of the oneness of cause and effect" (因果一如の門ひらけ, Inga ichi nyo no mon hirake). The point of the koan is that for the ordinary person the two conflicting views