A prisoner, okay, I went to the prisoner in the main office to give a lecture at the Zen Buddhism. They are wonderful, beautiful people. They are not bad person. Then I talked about, talked about, talked on death. According to Zen Buddhism. Then they didn't understand. And then I asked him, one of our prisoners, how did you understand death? He said, well, let's imagine, let's imagine a person who commits suicide. For him, he is not afraid to die. So for him, there is no death.

[01:01]

That's why he can die. That's great, okay? It is true. That's why in the Panyo Paramita Sutra, no death, no birth, no life, no death, no decreasing, no increasing, no nose, no eyes, something like that. So, prisoner is so what? Prisoner is great man, Buddha. He understands really good about death. So, prisoner is good. But, it doesn't mean you should, but fundamentally, okay, we shouldn't forget whoever is Buddha. Whatever is Buddha. If you understand first, you should stand up there first.

[02:08]

Then, actually, you shouldn't touch to, you shouldn't fall into completely, or you shouldn't ignore it. Sometimes, you should help. Sometimes, let him be alone. Then, if you give a good suggestion to him, okay, explaining what delusion is. Once, maybe he realizes, he awakens the truth of delusion. How many times, no matter how long, you give a suggestion to him, explaining what delusion is. He may be a person who awakens to the truth of delusion,

[03:08]

what it is. Maybe so. But, he is a bad person? I don't think so. Through the delusion, time will come to awaken to the true meaning of delusion. I think so. Do you understand? Don't fall into it. Don't ignore it. Then, as a whole, you should pay respect to him. You should respect to anyone. Delusion, enlightenment, mistake, good or bad. You should see him for a long range, point of view. If you are confused completely by the other's delusion,

[04:18]

how can you save others? How can you help others? So, first, you are a very important person who is constantly standing straight in the realm of Buddha's world, respecting others, whatever, whoever. Then, don't fall into it. Don't ignore it. Sometimes help, sometimes let him be alone. Okay? Why is there no death if you are not afraid of death?

[05:42]

No death? No death? Because, well, for the people who commit suicide, okay? I don't think his office is showing off, I am dying, I am dying. I don't think so. He is very silent. He is very silent. His silence is complete oneness with death. No death. He is not afraid to die because his life is death. But in your case, okay, if I see the death, okay, that death is really in front of me, not oneness with me. And then death is coming up to me closely.

[06:48]

At that time, I am afraid to die. But when death completely comes to me and becomes one with me, no death. That's why he can commit suicide. So death, what is the true meaning of death? The true meaning of death is no death. Do you think so? Okay, no death. When it really becomes one with death, no death. If I shot you with a gun, okay, boom, you get a big shock, that's all. The moment when you get a big shock, that's enough, before experiencing a big shock,

[07:49]

already you die. So no death. When you become one with death, no death. Because such a true meaning of death doesn't arise as a thought, as a thought in front of, through your head. Because already you die. So death is what? Death is no death. Life is no life. Moment is no moment. We are always poking your head into the moment. What is moment? At that time, moment is going far away from you. Moment is being with you. Precepts which say do not?

[09:00]

No, precepts is not something which order you not to do, or not to do, okay. For instance, there is one of 37 A's, 37 qualities, contributing to enlightenment. Which is called the contemplation of the body, as impure, okay. What is impure? Impurity. In this case, body is Buddha, okay. Contemplation is what? Contemplation is Buddha. So where does contemplation come from? Well, it comes from Buddha. Dynamic working, okay. And then, the impurity is what?

[10:01]

This impurity is not something, not something, okay, opposed by purity. So your body is impure or pure? No, you can't say that. What is contemplation? Contemplation comes from you. What part of you comes from? It comes from your head? I don't think so. Where does your head come from? Your head comes from universe, okay. Dynamic working. And then, if you say contemplation comes from your head, contemplation also comes from not your head. If you say contemplation comes from your head, that head is really one with universe.

[11:03]

So contemplation is dynamic working, body is dynamic working. If so, how can I define your body and mind? Pure or impure? No. It is called contemplation of one's body as impure. This is precept. Not to do, okay, not to kill, okay, not to kill life, means what? Trees' life, birds' life, rivers, grasses, whatever. Where does life come?

[12:05]

Birds' life is something opposed to your life? I don't think so. Birds' life is something different from trees' life? Same, exactly same. Coming from dynamic working, in other words, coming from Buddha. If so, all life, everything possesses is for manifestation of universal energy, universal, universe. There is nothing to kill or to kill, or not to kill. There is nothing to kill or not to kill. Life is quick.

[13:13]

If the birds' life is squeezed, okay, and until nothing is left, okay, birds' life is really your life. Birds' life is really universal life. Same. So not to kill is, should I kill the birds, or shouldn't I kill the birds' life? Shouldn't I take the birds' life, or should I take the birds' life? No. Beyond that, life is quick. It is called not to kill. And then if you see, understand that birds' life, okay,

[14:28]

if you understand life in that way, which is universal, universal, okay, then birds' life appears in front of you. Just accept. Taking care of it. At that time, how can you kill? How can you take birds' life? There is no conception. Should I kill or shouldn't I take? Shouldn't I kill? Because you already understand. Birds' life, which is universal. Which is Buddha. Birds' life is completely discussing, okay, I should take or I shouldn't take. This is not to kill. So when the birds' life appears, you know, in front of you,

[15:34]

this birds' life is not birds' life. That birds' life is universal life. Universal life. Your life is exactly the same as your life. You should take care of birds' life in the same way as you take care of your life. Because birds' life is same, coming from the full manifestation of dynamic working, which is Buddha. How can I kill?

[16:39]

Why should I kill? Why shouldn't I kill? Beyond discussion. If you realize this, it's very beyond the discussion of not to kill or to kill. Just accept. Okay. I think in the windmill there is an interesting story. In the Tassara, when students head to the Mokugyo, okay, the insect walking on the top of the Mokugyo. That time the student hit the Mokugyo, chanting the sutra, okay, kanji, zaibos, and he found the insect walking on the top of the Mokugyo.

[17:44]

Oh, don't go there! And then he moved, you know, he switched the place where he hit. Always. At last, there is no choice. Hit it! Hit it. Then he asked sutra, how should I obey the precept not to kill? Because I killed already insect. Sutra said, Buddha killed that. Buddha knows that. No choice, no choice. At that time, you are discussing, should I kill or shouldn't I kill?

[18:45]

No choice, no discussion. No time to discuss. Same applies to not to kill. Or same applies to take to kill. So, with all hearted devotion, take care of it. Oh, don't go there! You should delude it. You should be deluded in the delusion. Because you are Buddha, insect is Buddha. You should delude. From beginning to end, that's alright. Then, time comes. Boom! But no choice. Whatever happens. So, not to kill in Buddhist precept is beyond discussion.

[19:48]

Not to kill or to kill. When Buddha's life appears in front of you, with whole hearted devotion, take care of it. In exactly same way as your life. That's all. From beginning to end, all you have to do is to do so. That's all. A person who doesn't see the Buddha's life in that way, how do we feel about the precepts

[20:56]

applying to people who don't see them that way? But take care of Buddha's life. As I mentioned, in exactly the same as your life. When you take care of your life, when you are very carefully take care of, you watch carefully your life. So, when you see the Buddha's life, regardless of whether you don't feel, Buddha's life is completely same as your life. Take care of it. That's enough. Through this practice, you will understand. I was thinking about what Nelody was talking about. Nelody was talking about someone who murders. And he doesn't see life in the same way.

[21:58]

Of course. But, it is not reason why you should ignore him as a Buddha. You should give Buddha's compassion. Constantly, whoever he is, even though he doesn't understand. That's very important. Even though he doesn't understand, even though you let him be alone, without giving any suggestion, it doesn't mean you should ignore him. No. Buddha's compassion constantly emits from your heart to everybody. At that time, sometime, somewhere, you will realize.

[23:01]

Yes, it is. Even though you don't say anything at all. Because, sure, when the Abbot Weihei Monastery was invited by the prisoners to give Buddha's teaching, he was, at that time, over 85 years old. Then he stood up on the stage, and then he said, everybody, you are Buddha. I can imagine your friends, your mothers, and your fathers are suffering from what you are doing in prison. Don't make your parents,

[24:05]

don't make your sons and daughters suffer. Then he had tears on his face. Just like that, he left. Then everybody was very quiet. Everybody was very impressed by his sanity. He didn't say anything, but just like that, you are great Buddha. Even though I say you are great Buddha, it doesn't make sense. But that Zen Master, when the Zen Master said, you are great Buddha, and just like that, everybody was really impressed by it. It means he understood everybody as Buddha,

[25:06]

exactly from the bottom of his heart. His compassion, Buddha's compassion, emits constantly from his heart to everybody. The moment we stand up in front of him. That is very important. So, wherever he is, he should always express Buddha's compassion to everybody. Even though you don't give any suggestion, sometimes you should give, sometimes you shouldn't, watching carefree circumstances. And whatever you do, from beginning to end, you shouldn't forget Buddha's compassion to everybody. Thank you.

[26:24]

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