The aim 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 a 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 and with the teaching and with the impossibility of explaining the truth, you have to say, you have to say, otherwise nobody knows. That is called preaching, Buddhist teaching. Next he says, if the activity is not to practice the teaching and unison with the truth, you

[01:10]

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 the truth, or unison with the truth, you cannot feel confident of the practice of the Buddha Dharma. Even though you continually practice Zazen, 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 is, 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.

[02:14]

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, pushing the bottom of a tiny switch of the TV, the whole world comes into your TV set. 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 the 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

[03:17]

truth, then you can maintain the speech, preaching constantly. Because speech itself is very peaceful, nothing but the activity of bringing peace and harmony to the body. So I mentioned before, this is called living in vows, all I can do is just sit down and talk, whatever you feel, Karagiri is stupid, or understanding or not understanding, anyway, whatever kind of criticism comes from you, from others, all I have to do is, I have to do my best to talk about Dharma. So without expecting a result, a word, 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,

[04:25]

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. 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, from this point, if you receive precepts, you are in the same state as the great enlightenment, as Buddha attained and became Buddha's son. It means that you just receive the Dharma, receive the precepts and practice it.

[05:42]

That's all. 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 precept here, complete emptiness, beginningless beginning. I am there, you are there, trees are there, complete emptiness.

[06:49]

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? Or, 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. The Brahma Nect Sutra says, obeying the Shravaka precept is disobeying the Bodhisattva precept.

[08:05]

This is a little bit difficult to understand. But, in common sense, if you understand the precept, not caring, etc., 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 a Buddha. So, completely, you are out of order. Your life is completely out of order, as a Buddha. So, very strictly, according to Shravaka's sense, you have to obey one by one, exactly.

[09:05]

But, I think, according to the Bodhisattva precept, how can I say? Bodhisattvas disobey precepts, sometimes. For instance, there is Zen stories, Nansen Zen master cut the neck of a cat and killed the cat. Do you understand? In order to guide the monk. This is a big koan for you. What do you mean, kill the cat? In order to guide the monks to attain enlightenment. So, in terms of Nansen Zen master's Bodhisattva spirit,

[10:20]

I think, it is true that all monks were saved from argument, 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, as Nansen Zen master, it is true that he saved the monk's argument. If so, what is the truth?

[11:28]

So, Dogen Zenji mentions 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 monk 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 the sign of the manifestation of the truth. And also, on the other hand, to kill the cat is to kill the cat.

[12:36]

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. This precept. Do it. That's it. This is very pure. But, if you start to argue, there are two meanings. I can obey, I can obey.

[13:40]

It is not your questions. This is everybody's question. 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? Then, finally, Dogen 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. Straightforwardly. Don't look for something, anything, right in front of the precepts so-called don't kill. If I say don't kill, you say, oh, that's morality. 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.

[14:45]

Why not kill the cat? You say all this. That is nothing but groping for something. 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, okay? All sentient beings, because if you live this, you know, the full function of emptiness and instance, I think I told you before, cause and effect come together very closely.

[15:51]

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. 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. What do you mean by dualistic world? Discrimination of the world. Means, true trees is tree. Karagiri is Karagiri. You are you. Americans are Americans. Japanese are Japanese. You can't mix them.

[16:53]

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. Alright? So, that is the second meaning. Well, I can say more according to the Koan. Dogen Zenji, not Dogen Zenji. The Tosan Zen Master. Tosan Zen Master was asked by monk, you know, about the three Buddhist bodies.

[17:59]

Dharmakaya, Nirmanakaya, and Sambhogakaya Buddha, okay? Dharmakaya is the truth itself. Nirmanakaya is a human body. Human body and Sambhogakaya means, well, 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. At that time, your body is called Sambhogakaya. So, Sambhogakaya and Nirmanakaya, your human body, and Dharmakaya, the truth itself, are not separate. They come together.

[19:00]

So, three are one. One is three. Then, very confused, the monk asked, What is real Buddha beyond numbers? Beyond numbers. Do you understand? Beyond 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 what is Sambhogakaya. Very basic. Because human body flesh is really stinky. 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, Dharmakaya within your body.

[20:06]

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 the tip of your nose? Where is it? 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? We are talking about emptiness. Where is emptiness? I always say, when I go to the Christian church, people ask me, do you believe in God? Or what do you think about God? I say, oh, it's emptiness. You know, what is emptiness?

[21:08]

So, I say, 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. All right? But what is a God? God is emptiness means inside of the box? No way! So, you are talking about the frame of the box. That is a temporary called God. But a real God is emptiness means inside of the box is emptiness. Outside of the box is also emptiness. What is emptiness? So, between the outside of the box or inside of the box,

[22:11]

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 emptiness? Completely nothing. But it's very difficult to see the emptiness, so temporarily, let's look at the emptiness inside of the box. This huge universe, so-called, or theology, Buddhologies, you know, three Buddhist bodies, Dharmakaya, 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's easy for us to attach to it instead of watching always emptiness. Because no fun. So, this is usual. So, monk asked,

[23:16]

what is real Buddha beyond numbers? Dharmakaya, Sambhogakaya, Nirmanakaya, what is it? Tosan Zen Master says, I am seriously full devotion to this. Now, here, that's it. This is Buddha. Exactly Buddha beyond numbers. Okay? 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 continue to do it. Then, naturally, you can see the functioning of the path, cause and effect. A instance, B instance, working together very clearly.

[24:16]

You know, because your mind becomes mirror, just like a mirror. They exactly both are reflected simultaneously clearly in the mirror, so-called full functioning of B instance. What is it? Activity in motion. Constantly. Then, all sentient beings 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?

[25:21]

Not kill. Don't kill life. Pay attention to this only one. Can you obey this precept completely? In your whole life? 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, since you are not exactly accepted, you are not allowed to be Buddha's son, as a Buddha's son. So, why we have to practice? So, that's why you cannot accept, receive, and obey precepts

[26:26]

in the usual sense or moral sense anyway. But, you have to really understand deeply where your activity and emotion should be. In the realm of A instance or B instance. Where? All middle. Not in the A instance. Not in the B instance. Not in 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, Buddha says, Do you observe the precepts?

[27:27]

You say, Yes, I will. So, this answer is very important. Yes, I will. Where did you say? Where from? Where does 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,

[28:28]

Faith. Precept. Receive. Obey. That's it. That is the answer. I will. So, from this point, if you see the one precept, you have to obey all. But, from this point, no one can obey 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 beings in this world.

[29:30]

But, as long as human beings exist, anyway, they are Buddha. So, they have to exist. So, in order to exist, anyway, we have to follow the Buddha's teaching, anyway. 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.

[30:35]

So, all you have to do is to follow a single drop of dew. That is, yes, I will. At that time, within a single drop of dew, there are, all beings are 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, the best that 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.

[31:39]

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

[32:41]

So, it's not necessary to, anyway, it is not desirable for you to disappoint or destroy your life as a Buddhist son. Even though you mistake one, you have to continue, anyway, face Buddhist precepts 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 the Buddha nature. That is,

[33:45]

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's not clear. But, anyway, Dogen Zenji mentions, there are two commentaries on the Zen precepts. One commentary is commentary on commentary on the Brahmanic Sutra.

[34:48]

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. And the other commentary is Kong Ejo, second patriarch of AAG, Dogen Zenji's disciple, Ejo Zen Master, compiled Dogen Zenji's talk on Kyo Ju Kai Mon,

[35:51]

means teaching and bestowing precepts. This is a commentary on teaching and bestowing the precepts. Is that clear? There are two commentaries. And then, on the basis of two commentaries, Banjin Dotan Zen Master, who lived in almost the 16th century, 17th, 16th or 17th century, I don't remember exactly the age, but the 16th or 17th century, made the new textbook, so-called Zen Kai Sho, commentary on precepts in Zen.

[36:55]

Okay? So, according to this textbook, that textbook talks about a very pure sense of precepts. So, 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 people try to ignore it, because it's pretty difficult. If someone understands this precept, most people miss one point, which means real practice. Always, metaphysically, they understand. Philosophically, they understand and deal with the precept. But it doesn't work, because it's psychological, mental, philosophical understanding. It is not a precept. A precept must be something

[37:59]

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, precept, 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. It's pretty hard to understand. But, anyway, this is a pretty good example. The Ten Great Prohibitory Precepts

[39:00]

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-vine of the Buddha. Do not take life. That's it. Do you understand? And the second, abstain from stealing. In the dustness of mind and objects, the gate of liberation opens. This is the explanation. Third, abstain from sexual greed. And, I think, I have to say something about this one. Usually, you know only

[40:01]

misusing sexuality. Okay? But this is only for lay Buddhists. Bodhisattva precept means, has two meanings. One is, not misusing sexuality. But for priests, not engaging in sexuality. This is actual Buddhist teaching. Even though you don't like it. So you should pay attention to it. So, in terms 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

[41:07]

don't be engaged in sexuality. Because if you are attached to either one of them, that precept is just to fit into the one side. So that's why Bodhisattvas, in terms of Bodhisattva precept, we say, they abstain from sexual greed. That's it. But it has two meanings. But its explanation is, the three fields of body, mouth and mind are pure and clean. Nothing to be desired. They go along together with the Buddha. So, this kind of explanation, it's very difficult to understand. Excuse me, when you say that the Bodhisattva precept has two meanings,

[42:12]

is that what you said? 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. From being greedy of sexuality. We say so. But it has two meanings. Because in the Brahman Sutra, if you read the Brahman Sutra, it very clearly says. Thank you. What were you just reading from? What were you just reading from? That's from the 16th century. Was that Kyoju Kaiman? Kyoju Kaiman. Zen Kaisho. Zen Kaisho.

[43:14]

Zen Kaisho is a commentary on Kyoju Kaiman, teaching the Bishops and the Priests. What's the commentary on that one? Zen Kaisho is, yeah. It's not in English? It's English. I translated it. Not in public. I am teaching that Zen Kaisho to the priests in Minneapolis. Could we get copies here? I don't have it now. That Kyoju Kaiman, I have a Kyoju Kaiman now. You want? Well, lots of stuff. Five, six.

[44:16]

That's okay, we can make copies of five or six, thank you. Well, only the, let me read the ten great prohibitive 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 ambrosia saturates all and harvests the true quality. Fifth, abstain from selling or selling the alcohol. Alcohol. Abstain from selling alcohol. Do not defile what is not brought in.

[45:17]

This is the great brightness. That's it. The fifth precept is not exactly drink the alcohol, not drink alcohol. Literally, it says not to sell the alcohol. So, how can be the Buddha who run the hell? Sixth, abstain from misguided speech. In the Buddha dharma, everything goes in the same path and the same dharma. The same reality and the same realization and the same practice. Do not mispreach the Buddha dharma. Do not disorganize

[46:20]

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 as the dharma body. There is not even a single square inch of ground. There is not even a single square inch

[46:48]

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