Today, I would like to talk about the spirit of Naya in Zen Buddhism. I think there are three important meanings of the bodhisattva precepts. I think the text of the Zen precepts uses two terms very often. The bodhisattva precepts and the Buddhist precepts. But I don't think we should discriminate between the bodhisattva and the Buddha.

[01:13]

I think the Dogen Zenji mentions that all bodhisattvas are all the Buddha. All the buddhas are all the bodhisattvas and there is no difference between them in age and quality. There are no two persons between this bodhisattva and that. This bodhisattva and that bodhisattva means Buddhas. So there are no two persons between the bodhisattva and the Buddha or one and another. It is not an individual being formed in the time process of past and present.

[02:26]

I think we can see here and feel the self and others objectively and dualistically. So that's why bodhisattvas and buddhas are not fixed beings seen in the time process of past, present, and future. But becoming the Buddha is the form based on the Dharma which is the practice of the bodhisattva's way.

[03:27]

So it is not the fixed being but becoming the Buddha in the form based on the Dharma. So based on the Dharma which is the practice of bodhisattva's way. So I think bodhisattva's way must be actualized in human activity. In other words, practice activity itself. Activity itself of the bodhisattva. That is called the form based on the Dharma. So that is for instance if you see the ideal form of bodhisattva and a form of Buddha.

[04:29]

It is not merely a form fixed in the time process past, present, and future. But it is nothing but the beings created by bodhisattva's activity. So right in the middle of bodhisattva's activity there is sometimes bodhisattvas, sometimes buddhas. And then the Dogen Genji mentions all the bodhisattvas are the origin of the ancestors for the buddhas, all buddhas. And also all the buddhas are the origin of the teachers for all the bodhisattvas. So bodhisattvas and buddhas are not separate. So he says all the bodhisattvas are the origin of the ancestors for all buddhas.

[05:39]

In other words, buddhas appear in the dualistic world in your everyday life. At that time buddha is called bodhisattva. So that bodhisattva is ancestors. So we are ancestors. In the lineage, buddha lines of Shakyamuni Buddha. We are ancestors. When you manifest, when you manifest buddha, then you are ancestors. So that's why he says all the buddhas are the origin of the ancestors for all the buddhas. All the buddhas are the origin of the teachers for all the bodhisattvas. What are bodhisattvas? Bodhisattvas are not merely nirmanakaya, but bodhisattvas as nirmanakaya backed by dharmakaya and sambhogakaya.

[06:52]

So that's why all bodhisattvas are the origin of the teachers. Origin of the teachers for the bodhisattvas. So that's why in the text of the Zen precepts, they use very often the idea of bodhisattva precepts and the idea of buddha's precepts. But I don't think it's necessary to discriminate between. So is that clear? Bodhisattva and buddha. They are not two. There are three important points of bodhisattva's precepts.

[07:55]

First one is receiving the precepts is to attain the same stage as the great enlightenment the Buddha attained. So receiving the precepts is to attain the same stage as the great enlightenment which the Buddha attained. So when you receive and obey the precepts, you are no longer you. You are exactly ancestor, so called Buddha's son. We say Buddha's son. Buddha's son is each individual ancestor in the lineage of the Buddha Shakyamuni.

[09:02]

So Dogen Zenji is Buddha's son in terms of idea of ancestor. So Dogen Zenji, Nagyarjuna, and Mahakasyapa all are Buddha's son. All sentient beings. So you can be Buddha's son. You are in the same stage as the great enlightenment the Buddha attained and become Buddha's son. This is one point. Second, Brahmananda Sutra says that obeying the Shravaka's precepts is disobeying the bodhisattva's precepts. Which means bodhisattva's precepts is for the sake of saving all sentient beings.

[10:11]

That point Brahmananda Sutra mentions. That is the second point. In other words, simply speaking, to receive and obey the precepts is to save all beings. That is the second point. The third point, receiving even a single precept, you never fail to lose it forever. And everlastingly become the Buddha. This is the third point. So, let me explain one by one. First one, you are in the same stage as the great enlightenment the Buddha attained.

[11:16]

And become Buddha's son. Well, yesterday and the day before yesterday, I mentioned fundamental attitude towards practice. What is the fundamental attitude? In other words, what kind of attitude we should take towards practice? Practice is not a means to reach a certain stage. But practice itself is the end. So, I think if you practice, if you face directly the practice you are doing, it must be in peace and harmony. Without groping for anything from the subject who are practicing and the practice you are looking at.

[12:23]

So, all you have to do is face the practice directly, straightforwardly, and just do accept and practice it. That is called bringing peace and harmony to the body and mind. So, the fundamental attitude you should take is the activity of bringing peace and harmony to the body and mind should be kept incessantly. In every aspect of human existence. Wherever you may go, in the realm of hell, in the realm of the animal spirit, in the realm of whatever. Heavenly beings, human beings, Shuravakas, ten categories of existence. Anyway, the fundamental attitude you should take is

[13:27]

the activity of bringing peace and harmony to the body and mind. What is it? What it is? Absolutely no desire. No desire of groping for anything. Exactly you should be peaceful and harmonious. In order to understand this kind of practice, I think Dogen Zenji mentioned in the first school of Shinjin Gakudo, study the way with the body and mind. I mentioned it yesterday. So, with the mind, you have to study the way. What do we learn about the way with the mind?

[14:30]

First of all, allowing the body and mind. Allowing the body and mind is to observe impermanence. If the impermanence really penetrates deeply into the skin, muscle, bone, and marrow, then you naturally practice egolessness. Because impermanence is nothing but the full function of the instance. Instance? Exactly the full function of the instance. No room to pin down, no room to poke your head into. That's why I took a vending machine as an example.

[15:33]

The dualistic world is always paying attention to the cause and effect. Separately, very separately. Putting the machine, putting the coins from the top, and saving the result. So-called Pepsi-Cola from the bottom. And between, a complete black box. We don't pay attention to it. So we enjoy very much because it's simple. Put the machine, push a button, get a Pepsi-Cola from the bottom. It's very simple. It's not necessary to poke your head between the black box. It's complicated. Somebody do it. So it's not my business, your business, something like that. All these people do it. This is dualistic. But no escape for everyone to pass through this black box between.

[16:37]

Everyone exists through passing through this instance. Full function of instance. The idea of a vending machine is exactly a black box. But the idea of a computer is no black box. It's very close. So cause and effect become one. Simultaneously work together. That is the idea of a computer. I believe. I don't know. I have never studied the computer. I think from my experience, I believe in that way. Otherwise, you cannot create a computer. But still, machines, machines. So a little gap there. But spiritual life is exactly creating no gap between cause and effect. Cause, if you see cause, simultaneously it is.

[17:38]

Result. So result is simultaneously cause. Just like a quark. Just like a quark. Is that correct? Quark. In physics. In physics. Quark in physics. If you touch the top, immediately it's not top, it's bottom. That's characteristic of quark. You say it's miserable. Ugly. Immediately it's beauty. Beauty. You don't know why it's turned over. No, you don't know. But if you touch, immediately that. You say this is a misery, and then touch it. Simultaneously, no longer, no misery.

[18:41]

It's beautiful. The next moment, it's all beauty. It's misery. So always, this is characteristic of quark. Quark. So that is a full function of instance. It's exact. So no gap between. Cause and effect. Everyone should pass through this one. Not should. Everyone naturally passes through this. Otherwise, you cannot exist in this world. So this is where we are. I forgot. We just finished three. First one. First one, yes. Impermanence. Impermanence, yes, that's right. Body-mind. You have to study the way with the body-mind. Okay?

[19:44]

In order to understand impermanence. So, body-mind, in order to learn the body-mind, you have to understand it very deeply. Impermanence. Then, naturally, you can practice egolessness. Because no room for the ego to get in. So, naturally, you can practice the Buddha's way. And next, the section, hempen, in Japanese, pieces of intrinsic mind. You have to learn this one. That means, that full function of instance is completely, absolutely pure. No gap between. Cause and effect. Exactly. Full function. So that is very pure nature of instance. That is your nature. Original, basic nature of existence.

[20:47]

For the tree, for human beings, for air, whatever. Okay? Then, next, you have to learn the everyday mind. Mason. So, that pure, full function of the instance, which is exactly pure and intrinsic. Intrinsic. Where is it? It is right under your knees. Under your feet. So that is everyday mind. When you do gassho, right under your gassho, here it is, the everyday mind, which is pure and intrinsic. What is it? This is bringing the peace and harmony to the body and the mind. That's why the Dogen Zenji mentions, everyday mind is always everyday mind.

[21:49]

Beyond this world and the other world. The past left from that, and today comes from that. The whole world left when you leave. The whole world comes when you come. Means, completely full function of the instance. That is the nature of existence. So-called nothing. What is the beginning? If you touch the beginning, it's the end. If you touch the end, it's the beginning. So what is the beginning? What is emptiness? Beginningless beginning. Beginningless beginning is what? Can you say? What is the beginningless beginning? Can't you? Instance. Huh?

[22:50]

Instance. Yes, instance, but can't you say more practically? What is the beginningless beginning? In this moment? Yes, moment, but a little more concrete. How can you say? How can you express? Beginningless beginning. It is nothing? Can't you say? If it is nothing, what is it? Yes, emptiness. Emptiness is nothing, but what is emptiness? Exactly emptiness. Can't you say? Do you believe that emptiness has a beginning, or end, or middle, or top, or bottom? Do you? No? No? If so, how can you say beginning? What is the beginning of emptiness?

[23:53]

What is it? Huh? Another riddle of non-duality. Beginningless beginning is completely nothing. Absolutely nothing. Very pure, clean, but it's functioning. That's it. That's the beginning. Beginningless beginning. So one thing is coming up. Can't you? Do you understand? Completely nothing, but it's functioning. So if you touch something, if you touch it, it happens. The whole world is occupied by the sound. So nothing to compare. So called beginning, or end, or middle. That is exactly beginningless beginning. That is a full function of instance.

[24:59]

All is going. So if you try to understand with your head, it's very difficult. But it is really true. So that's why Dogen then says, when one side appears, the other side is in darkness. Means nothing, completely. So if you put some ink, drop of dew, exactly the whole world is occupied by one drop of dew. So karagiri exists. Karagiri has to exist. And peace in harmony means in the realm of the perfect beginningless beginning. End cross end. What? Nothing. Means I have to just face to the zazen and do it. That's it. And then if I drop dew, so called zazen,

[26:00]

zazen creates sound. Then that sound extends, spreads, immediately the whole world. That's why Dogen then mentions in the Bendo wa, and if you hit the bell with a hammer, the sound, this sound, the sound is going in every direction. Before and after you strike with a hammer. Can't you imagine? If you do it, zazen, then the whole world becomes zazen. That is called buddha's zazen. At that time you are zazen and yourself becomes very calm. Peace. It's perfectly peaceful. But even slightly, if you start to grope for, already you stir up the world. So you can see the sound of the ripple.

[27:02]

So from beginning to end, whoever you are, beginners, advanced, teachers, buddhas, bodhisattvas, all you have to do is to face the zazen and every aspect of human life, you have to do it like this. That is everyday mind. Then at that time you really appreciate every aspect of the human beings. Your nose, your ears, your eyes, your belly, whatever kind of type of nose you have, it doesn't matter. You appreciate it because your nose is buddha. It's not necessary to have the operation, face lift operation. Ugly is ugly, but when you exactly accept the ugly nose,

[28:05]

it becomes beautiful. Because it is a quark, just like a quark. If you face exactly like this, your whole life becomes a quark. It's beautiful, isn't it? So, this is called, all buddhas are mountains, rivers, stars, skies. Buddha mentions. What are all the buddhas? All the buddhas are mountains, rivers, pebbles, grasses, skies. Okay? Then, next we have to learn the buddha way with the body. Then you have to manifest the mind, the way, what you have learned with the mind into practice with the body. So, what kind of things you have to manifest with the body?

[29:10]

You should manifest the way. With the body. What is the way? That is what you have learned with the mind. So called the way. That is body mind, the pieces of the intrinsic mind, the everyday mind, and all the buddhas. Then if you manifest them with the body, then your body becomes a true mind, a true body. The true nature of the body. Rinzai says, the whole world is the true nature of the body, which is coming and going from your flesh. Then the monk asked, what is it?

[30:13]

Immediately Rinzai Zen grasped his neck and said something right now, but he couldn't do it. So, immediately he pushed him away. So, he grasped it, pushed him away, and then he left. Because he acted immediately in the realm of the full functioning of the instance. And, also the monk who asked, also functioning, living, existing in the full functioning of the instance. So, nothing to say. But, anyway, Rinzai had to pick him up, and put him in the stream of the full functioning of the instance, and put him in the next. Don't stay with it. Push him away. And then, he also doesn't stay with it. So, he left. So, what's left? Completely full functioning of emptiness.

[31:16]

Now, as Rinzai mentioned, you have to manifest this one, with the body. This is what? Gassho. When you do Gassho, you have to Gassho exactly. With peace and harmony. This is the activity of bringing the peace and harmony to the body and mind. Okay? This is the basic attitude you have to take to everyday practice. Then, I think it is very difficult to practice in everyday life. That's why we have a particular, specific, simple form of practice. That is called Shikantaza. Shikantaza. So, I mentioned yesterday about Shikantaza according to Dogen's point. When you sit down, immediately you can go beyond any world, the triple world.

[32:19]

And, good or bad, right or wrong, immediately you arrive. This is the human activity. This is called Gyoji, continuous practice. Gyoji. Continuous practice is the religious activity based on the Buddha Dharma. Buddha Dharma means you have to live in the realm of Buddha Dharma. The Buddha in the realm of full functioning of the essence. This is called Buddha Dharma. So, continuous practice is the religious activity based on the Buddha Dharma. Or, if you take away any idea of the religious, okay? The continuous practice is activity by which the universe in suchness, in as it is-ness, is actualized.

[33:24]

And, mountains, rivers, all earth, pebbles and trees, fish and insects, all are made alive as they really are. And, this is, excuse me, the activity of this kind should be kept incessantly. Every day. Then, when you experience something from this continuous practice, you can really feel, what to say, the self and the universal perspective. At that time, this is called Bodhicitta. Bodhicitta. That Bodhicitta becomes the basic energy which you can keep continually.

[34:26]

Taking life, taking care of your life. So, the human beings, excuse me. So, here we are. Yeah, Brahm. The same stage, but first one. We are still in the first one. So, I mentioned... Well, that's why, let me say, okay? First one. I will continue to talk about the first one, all right? And, what I said, what I have said now is mentioned by Dogen like this.

[35:33]

You should know that the Buddhadharma is oneness in the beginning, middle and end. Good in the beginning, middle and end. Nothing in the beginning, middle and end. Emptiness in the beginning, middle and end. This point is not a matter of one's compulsion. Compulsion. [...] Fourth. But, of the process of the ultimate Dharma. Okay? You should know the Buddhadharma. Buddhadharma means the full function of an instance.

[36:35]

But, full function of the instance can be seen from the wisdom. At that time, full function of the instance becomes a discipline, not a principle of the existence. That is called Buddhadharma. Is that okay? So, Buddhadharma. You should know that Buddhadharma is oneness. So, Buddhadharma is exactly the same as full function of an instance. So, Buddhadharma is oneness in the beginning, middle and end. Anyway, from the beginning, obviously it is one. But, usually we don't. In the beginning, we are one. In the middle, we don't know. In the middle, we always start seeking for something. In the end, we don't know what is going on there. Something like that. So, always. It is very difficult to keep your life as oneness from the beginning to the end.

[37:39]

So, Dogen Zenji mentions that you should know that Buddhadharma is oneness in the beginning, middle and end. Good in the beginning, middle and end. It is not an easy practice, but it is important. So, it must be good in the beginning, middle and end. So, in the beginning, so-called beginner, you feel Zazen is good. In the middle, it is a little bit difficult. Because, you cannot have a good relationship with your friend, what you have had. Because, there is a little bit of conflict there. You try to get good communication with your friend, what you have had. If you don't believe me, try. In getting into the Buddhadharma in the beginning, you feel good.

[38:43]

And then, if you reach the middle of the Dharma, you are confused. In the end, you don't know where is the end. So, completely confused. So, finally, you put the Buddhadharma down. So, Buddhadharma must be good in the beginning, middle and end. Whatever happens, Buddhadharma, your life must be good. Exactly. And also, it is nothing in the beginning, middle and end. Emptiness in the beginning, middle and end. What is it? Is it something you should do? No. No one forces you. No one forces you to do this or that. All you have to do is, if you just put yourself in the exactly right spot. Then, it is coming up naturally.

[39:48]

This is Buddhadharma. This is called the activity of bringing peace and harmony to the body and mind. So, by this practice, what are the precepts, jhāna and wisdom? They are not separated. Precepts must be backed by the teaching of wisdom and jhāna. Then, jhāna must be backed by the precepts and wisdom. Wisdom must be backed by the precepts and jhāna. Then, the bodies are all communicating and working together. The Dogen-Denji mentions here...

[40:55]

You should know that activity... Well, let me read. The essential style of the Buddha family is oneness and justness of essence, speech and activity. Essence is realization. We say shō in Japanese. Shō is usually translated as realization, but sometimes enlightenment. This shō is not merely enlightenment. I don't know realization. But I'd say the shō is quite different from awareness and usual enlightenment. Shō is unison with the truth in action.

[42:07]

The unison with the truth is manifested. This is so-called shō, literally which means verification, proof. That is very deep enlightenment. It is not your compulsion. Compulsion. Compulsion. No, not compulsion. Compulsion. Compulsion. Compulsion. But it is naturally coming up. Natural. Nature of itself is manifested. Real nature of existence is manifested naturally. So, the essence and speech and activity.

[43:09]

Essence is shō. I say unison with the truth. Speech is the teaching. Activity is the practice. Cultivation or completion. You must be learn them together always. You must be learn together. Essence, speech, activity. Next he says, you should know that activity is to practice the unison with the truth and teaching. If you act something, within the action, within the activity, there must be two things. The total manifestation of the unison with the truth. If your activity is not based on the truth, that activity doesn't work exactly, fully.

[44:15]

You act, but it's dead. Or, if it's dead, I think it's interlocked. And also that activity doesn't enhance your life. Doesn't deepen your life. So activity must be based on unison with the truth. And also teaching. It becomes teaching. Activity simultaneously becomes teaching. Your teaching. So even though you don't say anything, it must be teaching. Gasshō is a teaching anyway. Activity of gasshō is a truth. And also teaching. That Dōgen-jin mentions. So activity is to practice the unison with the truth and teaching. The speech is to teach the unison with the truth and practice. The speech is not murmuring with your mouth and talking with a mouth.

[45:25]

If you speak something, it must be deep and profound. Behind the words. So speech anyway has to teach something deep and profound. You cannot say anything, but you have to say. So that's why Dōgen-jin says speech is to teach the unison with the truth. It's exactly fit to the truth. And also the practice. And also speech must be in accord with the activity. So do you understand? Most people believe if somebody speaks about spirituality, everyone really respects. You are a great spiritual leader. I don't think so. Don't be crazy about such a situation. Most people believe anyone can speak about the dharma with a mouth.

[46:32]

But it's not good enough. If you speak Buddha dharma, it must be anyway taught. It must teach the activity your practice does. End of your everyday life and also teaching. It must be teaching. And also the truth. So speech must be exactly fit to the truth. Otherwise speech is just like the sound of the frog in the spring field. So he says, and then next he says the essence is to be in unison with the truth,

[47:43]

with the teaching and possibility of explaining the truth you have to say. You have to say. Otherwise nobody knows. That is called preaching. Buddha's teaching. Next he says, if the activity is not to practice the teaching and unison with the truth, you cannot feel confident of the practice of the Buddha dharma. So if your activity is not to practice the teaching, in other words, if your activity is not based on the teaching and also truth, or unison with the truth, you cannot feel confident of the practice of the Buddha dharma.

[48:48]

Even though you continually practice dharma, you don't feel confident. So just continually you have to act. You have to put the bottom of the TV set. All you have to do. This is an emergency case. But just to keep pushing the bottom of the TV set is difficult to carry on every day. So it must be backed by teaching and unison with the truth. So your understanding, your thinking must be broad. Piercing the core of existence and also teaching. Belief, trust, teaching. Then you can keep this simple practice of pushing the bottom of a tiny switch of the TV. The whole world comes into your TV set.

[49:49]

But without teaching, without unison with the truth, it's very difficult to carry this simple practice forever. So next, if the speech is not to teach the practice and unison with the truth, it is difficult to teach the Buddha dharma. It is very difficult to teach. So your speech must be always based on the practice and also the truth. Unison with the truth. Then you can maintain the speech. Preaching constantly. Because speech itself is very peaceful. Nothing but activity of bringing peace and harmony to the body. So I mentioned before, this is called living inbound. All I can do is just sit down and talk.

[50:51]

Whatever you feel. Karagiri is stupid or understanding or not understanding. Anyway, whatever kind of criticism comes from you or from others, all I have to do is I have to do my best to talk about dharma. So without expecting the result, the award, how many people I can convert or not, it doesn't matter. So next he says, if the essence is to be in unison with the practice and the teaching, how is it that it is named unison with the Buddha dharma? So essence must be in accord with the practice and teaching. So if you cannot teach about the truth, it is not truth.

[51:54]

So if you believe the truth, truth must be taught. By, with your mouth, with your practice. So with your body you can manifest it. With your mouth you can talk. So this is, so from this point, if you receive precepts, you are in the same state as the great enlightenment, as Buddha attained and become Buddha's son. It means that you just receive the dharma, receive the precepts and practice it. That's all.

[52:57]

Just receive. How can you receive? That's why if you receive, your activity must be empty. In the beginning, middle and end. And also it is good, pretty good in the beginning, middle and end. All the way. Then it is not something good you created. But that good is just like spring water coming up from the ground. This is called attaining the same stage as the great enlightenment Buddha attained. So what should I do? So Buddha's precepts are here. Completely emptiness, beginningless beginning. I am there, you are there, trees are there.

[54:02]

Completely emptiness. How can I live? Just drop a drop of dew, fall the drop of dew. That is receive and obey. With bringing peace and harmony to each precept. Without groping for anything, should I or shouldn't I? Don't care. Whatever you say. Nothing. Face the precept. Receive. Practice. That is the meaning of the first point. Second, to save all sentient beings. Receiving the precept is to save all sentient beings.

[55:06]

The Brahma Net Sutra says, obeying the Sri Lanka precept is disobeying the Bodhisattva precept. This is a little bit difficult to understand. But in common sense, if you understand the precept, you have to not care first, second, third, etc. Then you have to obey the one precept, the second precept, and the third precept. If you cannot obey, you are a bad boy. You are not Buddha. So completely you are out of order. Your life is completely out of order as a Buddha. So very strictly according to Sri Lanka sense, you have to obey one by one exactly.

[56:23]

But I think according to the Bodhisattva precepts, how can I say, Bodhisattva disobeys precepts sometimes. For instance, there is a Zen story, Nansen Zen master cut the neck of a cat and killed the cat. Do you understand? In order to guide a monk, this is a big crime for you. Okay? What do you mean that he killed the cat? In order to guide the monks to attain enlightenment.

[57:30]

So in terms of Nansen Zen master's Bodhisattva spirit, I think it is true that all monks were saved from their argument. Whether the cat is of the Buddha nature or not. Exactly saved. But in terms of the usual sense, to kill the cat is to disobey the Buddha's precepts. What is the true meaning of obeying the Buddha's precepts? What do you mean? In terms of the usual sense, he disobeys the Buddha's precepts. So he must be out. But actually in terms of Buddha's eye, Nansen Zen master, it is true that he saved the monk's argument.

[58:42]

If so, what is the truth? So, Dr. Zenji mentioned about this koan. Well, if I were Nansen, I think I would like to let the cat be alone. I would like to let go of the cat. Because monks didn't say anything at all about the question whether the cat is of the Buddha nature or not. So they didn't say anything. They kept quiet. But that's why Nansen killed the cat. But he said, if I were Nansen, I would like to let go of the cat. Because the monk didn't say anything. So silence is nothing but a sign of the manifestation of the truth.

[59:51]

And also, on the other hand, to kill the cat is to kill the cat. So against the Buddha's precepts. So two meanings there. It is the truth, he killed the cat. Which means against the Buddha's precepts. On the other hand, it's not disobey. Because he saved. He saved the monk's life. So two meanings. Which way to go. So finally, keep your mouth shut. Keep your mouth shut means just receive. Just precept. Do it. That's it. This is very pure.

[60:54]

But if you start to argue, there are two meanings. I can obey. I can obey. It is not your questions. This is everybody's question. The ordinary people or deluded people or enlightened people or bodhisattvas. That's why Nansen killed the cat. How can you take care of this reality? And then finally, Dogen then says, as best as you can, don't kill the cat. Do you understand? As best as you can, don't kill the cat. Means, just receive. Receive. Straightforwardly. Don't look for anything right in front of the precepts so-called don't kill. If I say don't kill, you say, oh, that's morality.

[61:59]

Or that's Karagi's order. Or that's Buddha's order itself. Or, if I kill, this is bad, but Nansen killed the cat. Why not kill the cat? You say all this. That is nothing but groping for something. Well, stop it. This is a vibration. Constant vibration of the mind. Always going in front of anything. Kill the cat, Buddha's teaching. Or yourself, good or bad, right or wrong, whatever. All this. So finally, Dogen then says, do your best. Don't kill the cat. So, just face, receive, and obey. That's it. That is, at that time, at that time you can save all sentient beings.

[63:04]

All sentient beings. Because, if you live this, you know, the full function of emptiness, and the instance, I think I told you before, cause and effect come together very closely. A instance, B instance are dualistic world, within which many, many beings exist. Alright? Do you understand? This is a world of the human existence based on the cause and effect. Well, what you have to do is to do something in pure sense within this full function of the instance. That is called bringing the peace and harmony to your body and mind. Then, cause and effect. All dualistic world comes together very closely. Okay? What do you mean by cause and effect? Dualistic world.

[64:05]

What do you mean by dualistic world? Discrimination of the world. Means, true, truth is true. Karagiri is Karagiri. You are you. Americans are Americans. Japanese are Japanese. You can't mix them up. So, cause and effect. Many beings exist, but they come together very closely. So, if you live right in the middle of full function of existence, all beings come together. Just like pushing the button of the TV set, all beings come into the TV screen anyway. Then, all are saved. That is called save all sentient beings. Okay? You can do it. This is not abstract practice. This is you have to do it. All right? So, that is the second meaning.

[65:07]

Well, I can say more according to the Koan. Dogen Zenji... Not Dogen Zenji. The Tozan Zen Master. Tozan Zen Master was asked by monk about the three Buddhist bodies. Dharmakaya, Nirmanakaya, and Sambhogakaya Buddha. Okay? Dharmakaya is the truth itself. Nirmanakaya is the human body. Human body and Sambhogakaya means... How to say? Continuous practice which Dharmakaya, the truth, and human bodies come together. In other words, Dharmakaya truth is manifested in the realm of your human world, human bodies.

[66:11]

Okay? At that time, your body is called Sambhogakaya. So, Sambhogakaya and Nirmanakaya, your human body, and Dharmakaya, the truth itself, are not separate. Come together. Okay? So, three are one. One is three. Then, very confused, then monk asked, what is real Buddha beyond the numbers? Beyond the numbers. Do you understand? Beyond the numbers. Beyond the numbers means Sambhogakaya, Nirmanakaya, Dharmakaya. What would you like? Do you like Sambhogakaya? Yes, Sambhogakaya. I like it. But it's very vague. You don't understand.

[67:12]

What is Sambhogakaya? Very invasive. Well, because human body flesh is really stinky, and always, every day, you can smell. Very strong is something from your flesh, so called human body. So, you don't like it. You cannot see the Sambhogakaya, Sambhogakaya, Dharmakaya, within your body. No, it's pretty hard. So, you say, I like Dharmakaya. But, Dharmakaya, where is Dharmakaya? Inside of my body? Or inside of the brain? Or inside of this tip of your nose? Or outside? Or what's part of outside? Far from me? Or pretty close to me? Or right on the skin? Or what's part of the inside of my body?

[68:13]

We are talking about emptiness. What is, where is the emptiness? I often say, when I go to the Christian church, and people ask me, do you believe in God? Or, what do you think about God? I say, oh, it's empty. You know, what is emptiness? So, I say, do you know, how can you know the emptiness in the box, huge box, inside of the emptiness? Can't you see? How can you see the emptiness? So, let's see the emptiness in the huge box. Can't you see the emptiness? Yes, you can see, because here is a big box. You look at the inside. Oh, yes, emptiness. Right? But, what is God?

[69:16]

God is emptiness means, inside of the box? No way! So, you are talking about the frame of the box. That is a temporal God. But, a real God is emptiness means, inside of the box is emptiness. Outside of the box is also emptiness. What is the emptiness? So, between outside of the box or inside of the box, there is an emptiness, so-called frame of the box. It is also emptiness. Because, from moment to moment, it is gone. So, where is the emptiness? Completely nothing. But, it is very difficult to see the emptiness, so temporarily, let's look at the emptiness inside of the box. Huge universe, so-called. Or theology, Buddhologies, you know.

[70:18]

Three Buddhist bodies, Dhammakaya, Nirmanakaya, Sambhogakaya, then, you can see, here it is. But, I don't think it is just ideas. If you see the ideas, well, it is easy for us to attach to it, instead of watching the arm with emptiness. Because, no fun. So, this is usual. So, monk asked, what is the real Buddha beyond numbers? Dhammakaya, Sambhogakaya, Nirmanakaya, what is it? Tosan Zen Master says, I am seriously full devotion to this. Now, here. That's it. This is

[71:19]

Buddha. Exactly Buddha beyond numbers. OK? At that time, you can save all sentient beings. Exactly. But still, your consciousness doesn't believe, that's why all you have to do is continuing to do it. Then, naturally, you can see functioning of the both, cause and effect. A instance, B instance, working together very clearly. Because your mind becomes mirror. Just like a mirror. They exactly both are reflected simultaneously clearly in the mirror. So called full functioning of the instance. What is it? Activity in motion. Constantly. Then, all sentient beings

[72:21]

are saved. Third, receiving even a single precept, you never fail to lose it forever and everlastingly become the Buddha. So, if you see the precepts, I think we should obey all. But, how many people can obey all? Not kill. Don't kill life. Pay attention to this only once. Can't you obey this precept completely? In your whole life?

[73:23]

No. Exactly no. So, from the first precept, you are out. Completely you are out. You are not Buddha's son. If so, why Buddha says? Why Buddha gave us precepts? In terms of moral sense, you are not exactly accepted. You are not allowed to be Buddha's son. So, why we have to practice? So, that's why you cannot accept and receive and obey precepts in the usual sense or moral sense anyway. But, you have to really understand deeply where your activity emotion should be. In the realm of A instance

[74:26]

or B instance, where? All middle. Not in the A instance, not in the B instance, not in the between. You have to be exactly full function of the instance itself. At that time, you become really straightforward to receive precepts and obey without co-opting for anything at all. At that time, in the priest's ordination or lay ordination, the preacher says, Do you observe the precepts? You say, Yes, I will. So, this answer is very important. Yes, I will. Where did you say? Where? Where from? Where does

[75:28]

this answer come? From A instance? From B instance? No. You have to say from the heart. You say, I will. But you say, I will, but I will not because I don't know whether I will obey or disobey. But this is already groping for. Noisy. So, all you have to do is your activity, your body and mind must be right in the middle of, in the full function of the instance from moment to moment. Then, you have to say, Yes, I will. That means, faith. Precept. Receive. Obey. That's it. Receive. That is the answer. I will. So, from this point, if you see the

[76:32]

one precept, you have to obey all. But, from this point, you cannot, no one obeys perfectly all precepts. In many ways. Only Buddha does. So, if so, can't you obey? You are, can't you, are you allowed to be a Buddhist? No one is allowed to be Buddhist in usual sense. If so, no one exists as a human being in this world. But, as long as human beings exist, anyway, they are Buddha. So, they have to exist. So, in order to

[77:32]

exist, anyway, we have to follow the Buddha's teaching. So, let's obey, receive and obey the precept. Then, you cannot obey one, because you mistake. But, Buddha, Dogen Zenji mentions, even though one single precept is allowed, is kept and obeyed, you are Buddha forever. Because your acting, your activity is always going in the realm of full function of the instance. So, all you have to do is form a single drop of dew. That is, yes,

[78:33]

I will. At that time, within a single drop of dew, there are all beings absorbed. So, rest of the precepts are alive, allowed to be. If I say so, someone says, oh, okay, so let's ignore others. So, I can obey the one. So, don't pay attention to others. This is also groping. It's ridiculous. So, all you have to do is, best of you can, you have to obey all, anyone. Means, you have to be constantly taking your proper attitude right in the middle of full function of the instance. Constantly. Then, receive one. When no one comes,

[79:33]

Dogen Zenji mentions, when no one Dharma is obtained, you should penetrate one Dharma. One precept comes, you should obey, you should receive and obey. When no one practice is encountered, you should penetrate one practice. Means, no excuse. No groping. Just receive. That time, rest of things are absorbed into. Because, many beings exist in the realm of A instance, B instance are come together. That is called saved all sentient beings. So, very naturally, you can obey.

[80:35]

So, it is not necessary to anyway, it is not desirable for you to disappoint or destroy your life as a Buddha's son. Even though you mistake one, you have to continue anyway, face Buddha's precept and obey as best as you can. You should obey all as best as you can. But, within this, there are lots of things you can see. Mistake, not mistake. So, basically, the attitude of your practicing precept is that the Buddha nature is Buddha nature. Buddha nature becomes Buddha nature and settles itself in Buddha nature. That is

[81:40]

most important attitude toward receiving and obeying precepts. I think in Zen, I don't know exactly why Dogen Zenji set up new precepts so called 16 precepts. I don't know exactly. Some scholar mentions about this, but I don't know exactly. It is not clear. But anyway, Dogen Zenji mentions there are two commentaries on the Zen precepts. One commentary is commentary on commentary on

[82:41]

the Brahmanic Sutra. Dogen Zenji that means commentary on the Brahmanic Sutra is the text that Kyo Go one of the Dogen Zenji's disciples compiled his talk on Brahmanic Sutra. That is one commentary. The other commentary is Kong Ejo second patriarch of AAG Dogen Zenji's disciple Ejo Zen Master compiled Dogen Zenji's

[83:43]

talk on Kyoju Kaimon teaching and bestowing the precepts. This is a commentary on the teaching and bestowing the precepts. Is that clear? There are two commentaries. Then on the basis of two commentaries Banjin Dotan Zen Master who lived in 16th century 17th century I don't remember exactly the age but 16th or 17th century made the new textbook

[84:47]

so-called Zen Kaisho commentary on precepts in Zen. According to this textbook that textbook talks about very pure sense of precepts. People don't understand. For instance, I translated this one, so I will read you, okay? How much do you understand this precept? So most of people try to ignore it because it's pretty difficult. If you, if someone understands this precept most people miss one point which means real problem. Always metaphysically they understand. Philosophically they understand and deal with the precept. But it doesn't

[85:48]

work because psychological, mental, philosophical understanding. It is not precept. Precept must be something you have to obey, receive and obey in your everyday life. Whatever happens under all circumstances this is a precept. Because you are living in a concrete aspect of human existence. So that's why the precept comes first. Even though three precepts, wisdom and jhana come together, working together. But precept should come first. Because you live in a concrete aspect of human life. Okay? So let me read this one precept. Pretty hard to

[86:49]

understand. But anyway, this is pretty good example. The Ten Grave Prohibitory Precept. First, abstain from taking life. Explanation is, not taking life facilitates the growth of the Buddha's seed. We should succeed to the wisdom life vying of the Buddha. Do not take life. That's it. Do you understand? And the second, abstain from stealing. In dustness of mind and objects, the gate of revelation opens. This is explanation. Third, abstain from sexual

[87:52]

greed. And I think this is, I have to say something about this one. Usually, you know only the misusing sexuality. Okay? But this is only for lay Buddhists. Bodhisattva precept means, has two meanings. One is not misusing sexuality, but for priest not engaging in sexuality. This is actual Buddhist teaching, even though you don't like it. So you should pay attention to it. Okay? So in terms

[88:55]

of Bodhisattva, because Bodhisattva means to include all sentient beings, lay Buddhists and priests. Okay? So that's why it's very difficult to say not misusing sexuality or don't be engaged in sexuality. Because if you attach to either one of them, that precept is just to fit into one side. So that's why Bodhisattva in terms of Bodhisattva precept, we say not abstaining from sexual greed. That's it. Okay? But it has two meanings. But its explanation is the three fields of body, mouth, and mind are pure and clean, nothing

[89:55]

to be desired. They go along together with the Buddha. So this kind of explanation it's very difficult to understand. When you say that the Bodhisattva precept has two meanings, so are the two meanings, these two more specific renderings, one for lay people? One is for lay, one is for priest. But generally speaking, we say abstain from greed. Okay? From being greed for sexuality. We say so. But it has two meanings. Because in

[90:55]

that Brahmaness sutra, if you read the Brahmaness sutra, it very clearly says. What were you just reading from? What were you just reading from? Was that Kyoju Kaimo? Kyoju Kaimo? Zen Kaisho. Zen Kaisho? Zen Kaisho is a commentary on Kyoju Kaimo, teaching the Bishop and the priest. What is commentary in that one? Zen Kaisho is, yeah. It's not in English? It's in English. I translated it. Not in public. I am teaching that Zen Kaisho to the priest in Minneapolis. Could we get copies here?

[91:58]

I don't have it now. I have Kyoju Kaimo now. Continue. Continue. Well, lots of stuff. Five, six. That's okay. We can make copies of five or six. Let me read the Ten Great Prohibited Precepts, okay? So, fourth. Fourth. Abstain from telling lies. The dharma wheel has been turning since the beginning. It has no excess and no deficiency. The unbroader

[92:59]

saturates all and harvest the true quality. Fifth. Abstain from selling the alcohol. Alcohol. Abstain from selling alcohol. Do not defile what is not brought in. This is the great brightness. The fifth precept is not exactly drink the alcohol. Not drink alcohol. Literally, it says not sell the alcohol. So, how can be the Buddha who run the

[94:05]

hell? Sixth. Abstain from misguided speech. In the Buddha dharma, everything goes in the same path and the same dharma. The same realization and the same practice. Do not mispreach the Buddha dharma. Do not disorganize the way. Seventh. Abstain from extolling and sundering oneself and others. Buddhas and ancestors realize boundless emptiness and great earth. Appearing as the great body, there is no distinction between inside and outside. Appearing as the dharma body, there is not even a single square inch of ground.

[95:01]

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