By a way of introduction of Chapter 5 of Lord's Sutra, Shakyamuni Buddha is willing to express his nomination to Shaliputra and his Shakyamuni Buddha's disciples. who are trying to confess their religious awareness, which means that all human beings and all sentient beings are possessed of Buddha nature.

[01:14]

Shakyamuni Buddha was over all vegetations, brushes, bushes, all kinds of trees, grasses. So Buddha's confession extends to not only human beings but also all sentient beings. But different, just as different plants receive particular benefit from the same rain.

[03:01]

So people of different nature, all circumstances are endowed with a different method. And Shakyamuni Buddha said in this Lord's Sutra, in the same manner, Kashyapa, Does the Tathagata, the Arahant, appear in the world? Like unto a great cloud coming up, The Tathagata, Pure Lands, and Saints forth is called to the whole world, including gods, men, and demons.

[04:12]

Even as a great cloud, Kashyapa, extending over the whole universe, In like manner, Kashyapa, the Tathagata, the Arahant, before the face of the world, including gods, men, and demons, lifts his voice and utters these words, I am the Tathagata, all ye good gods and men, the Arahant, the Perfectly Enlightened One, having reached the shore myself, I carry others to the shore. Being free, I make free. Being comforted, I comfort. Being perfectly at rest, I lead others to rest.

[05:24]

By my perfect wisdom, I know both this world and the next, such as they really are. I am all-knowing, all-seeing. From here, the Shakyamuni Buddha explains what the essential qualities of Buddha, Tathagata, and Arahant, are based on one and the same essence. Like a rain coming from a great cloud. So far, I think I have explained what the Buddha is.

[06:33]

Explaining the main point of Buddha's teaching, using the particular word, technical word, Dhamma. But anyway, in Buddhism, as you know, as you understand, I hope that Buddha is the awakened one, awakened person, or the person who has walked constantly towards the goal of religious awareness. In other words, in order to awake himself, in order to awake the two of all sentient beings as they are,

[08:12]

when you awake, when you are aware of truth, of the life, of life and the world as they are, it is the person who is called Buddha or enlightened person or Tathagata, Arahant. So, from this point, in this respect, the Buddha is not the particular fixed idea which exists apart from our daily life. The Buddha exists always our step, each step and each step in our daily life. This is Buddha.

[09:21]

So, whatever kind of sutra you try to read, Buddha always gives as suggestion, please try to see into the truth as it is. The truth is the state of human life as it is. Open your mind and watch yourself. This is first step and last step which human being must take into account forever. First open your eyes and watch yourself.

[10:23]

Then, the next sentence it says, I am all-knowing, all-seeing, because the Buddha is the person who understands all phases of human life, all phases of all phenomena which is happening in this world, clearly. So, only Buddha, only the enlightened person knows so well every phases of human life, deeply found. That's why Shakyamuni Buddha said, I am all-knowing and all-seeing. Then, next, he said, come to me. Come to me, ye gods and men.

[11:34]

Hear the law, hear the law. I am he who indicates the path, who shows the path as knowing the path, being acquainted with the path. Then, Kshapa, many hundreds, thousands, millions of bodies of beings come to hear the law of the totality. This statement, it is very difficult to understand such features of explanation as to human world. According to like this.

[12:36]

But the important point is, Buddha says, come to me. Come to me. I am he who indicates the path, who shows the path as knowing the path, being acquainted with the path. Then, Kshapa, many hundreds, thousands, millions of bodies of beings come to hear the law of the totality. Whatever kind of super you try to lead, I think you will realize such explanation, its usage of explanation. Come to me, come to me. In other words, come and look at this reality. Come to me means, not come and see me, impersonal physical person.

[13:49]

Come to me means, come and see, come and look at this reality. It is, it is the meaning of the come to me, come to me. The come to me first, in other words, come to me and look at the reality as it is. In other words, first come to me, come and open your eyes and see the reality as it is. This is the meaning of come to me. Of course, whatever kind of, any kind of the sutra, Buddhist sutra is supposed to compile, to be compiled.

[15:05]

By the posterities of the Buddhist death. His disciples and his followers, laymen and laywomen. The usage, the word me, me is, of course, to indicate Shakyamuni Buddha himself. But the Buddhist sutra is a little different from maybe Bibles.

[16:12]

In the Bible, if you, I think all of you know so well, the Bibles, in Christianity. All the scriptures in the Bible, I am not qualified to explain what Bible is. But anyway, generally speaking, you will realize that any or all scriptures, or teachings, or disciplines which occurs in Bibles is written by individual. Written under the name of individuality. Like Paul, Matthew, and so on. But in Buddhism, in the Buddhist sutra, try to use always me.

[17:19]

The word me, me is Shakyamuni Buddha. Even though it was compiled, it was written by certain disciples of Shakyamuni Buddha. But they always used the Buddha. So, just in the beginning of the sutra says, thus I heard. Thus I heard. I think this is a little different. This type of explanation is a little different from that of the Bible in Christianity. From this point, the word me, the Shakyamuni Buddha is not merely to indicate the meaning of individuality, which is called Shakyamuni Buddha.

[18:48]

As a man, this me indicates the truth of reality as it is. This is the meaning of me. Today is the auspicious occasion for us, which is called Interdependence Day. No, no, no. Not Interdependence Day. Independence. Independence Day.

[19:51]

Yesterday I made the same mistake. I talked with Eno in my cabin. At that time I made the same mistake. Interdependence Day. Because the word interdependence is very familiar with me. Anyway, today is very auspicious occasion for us. Independence Day of United States. Then we had the ceremony this morning. How did you feel? Thus, as we chant the sutra, Paramita Sutra and the learning. We offer the collected merit to Shakyamuni Buddha.

[21:07]

First China's Patriarch, Bodhisattva and then Bodhidharma. Japan's first Patriarch, the great Ehe Dogen Daisho. And also may the nation is completely at peace with all sentient beings. I mean it. In that way. Hmm. Oh, I think, you know, the... We have already realized that there is very different viewpoint of life and the world

[22:21]

between the loving people and unenjoying people. In terms of way of thinking in America, in Europe and in Ireland. But even the meaning of independence may be different from that which the oriental people understand, meaning of independence. In Buddhism, particularly in Zen,

[23:38]

it puts a strong emphasis on individual life. How important individual life is. But the value, in Buddhism, the value of individuality, in other words, personal value, has very close relation with the existence of others. You cannot simply allow the personal value without the others' personality.

[24:56]

The value of others' personality. In other words, when you see this personality named Katagiri, the value of this personality must be recognized, considered by, in the world of society, for his attained circumstances. In other words, Tathagata and all students and Zen saints. So, this personality must first of all recognize his own personality and also others,

[26:03]

his own circumstances and others' existence, the presence of others' people around him. This is the value of personality, individuality. In Buddhism, for instance, if you go to Japan, I think you will realize many examples, correct examples. If you see a person, if someone introduces his friends to you,

[27:11]

Japanese people, first of all, try to give you his own name card. Then, he says, how do you do? Then, in the name card, it says, assistant teacher of Zen saint, Reverend Dainin Katagiri. This is western way of, this is western style, Reverend Dainin Katagiri. In Japanese, Katagiri Dainin. Then, the assistant teacher of Zen saint. The purpose of giving the name card to you, first of all, before he tries to introduce himself to you, is that he wanted, he wants you to recognize in what position he is.

[28:30]

Then, Japanese people, they try to introduce themselves to each other. They give the name card, exchange the name card with each other, and look at, first of all, the title, assistant teacher of Zen saint. Oh, Dainin Katagiri has a position, which is called assistant teacher of Zen saint, not the abbot of Zen saint. This is Japanese way. But, in United States, you don't give, you don't care, you know, to give your name card to the person who is introduced to you, introducing to you first.

[29:41]

But, just on the occasion of your own business, you try to give, you try to give your name card because there is some doubt. Because your name is very, when your name is very complicated, in order to let the person know clearly your name, Raven Katagiri, what? What's Raven Katagiri? What does it spell? So, look at the name card, or K-A-T-A-G-I-R-I, or Katagiri, something like that. This is purpose of giving the name card, you know, on business, in terms of your own business, that's all. On your business, in terms of the business, you need, you need, how to say, how valuable, how valuable your personality is on your business.

[31:04]

For this, you have to, you have to give your own name card. You don't care, you don't care in what position you are. But, in Japanese, for Japanese, first important thing is in what position Katagiri is. Then, look at the title first. Assistant Teacher of Zen Theatre. So, the value of the Katagiri's personality is recognized. Not only in terms of my personality, but also in terms of my attained circumstances.

[32:07]

Zen Theatre, or position, or United States, or Americans. Not in Japan, in America. In order to, in order to recognize, in order to express, express the recognition to my personal value. The, we need, we need his own, his, his personality, or his attained circumstances, such as Zen Theatre, or Tassajara, America, or Americans.

[33:19]

All of them. Because this personality, only this personality cannot exist alone, completely. This personality is recognized by the conditions of our society, which is called United States, which is called Tassajara, which is called Zen Theatre, which is called Japan, and so on. Another example is, you know, from this point, another example is, the Japanese word, Japanese, I'll be showing the Japanese sentence.

[34:28]

For instance, I like a dog. I like a dog. In English, you say, I like a dog. But in Japanese, I dog like. I dog like. Completely, the, it is completely out of the ground. Out of the ground. Out of, well, completely out of logic, logical way of understanding. In English, you say, I like a dog. I is, dog is completely object of the word, like. But in Japanese, the subject, I, and object, dog, completely cross, lives together.

[35:36]

I dog like. But Japanese don't have any doubt for this sentence. Then people understand so well, clear, without any doubt. I dog like. You like dog. But in English, you say, I dog like. It doesn't make sense, you know. Why? I dog like? Why? But in English, I like a dog, the I is completely silent. Whatever happens. In other words, the personal value is completely personal value, whatever happens. And also, object is always object.

[36:39]

Dog is always dog. But in Japanese language, I dog like. The subject and object are completely one, completely one. It means, it means, even I, even subject, even object, are completely same. There is no different viewpoint between the two. The value, the value which the two have is completely one, completely one.

[37:44]

But in terms of English language, I like dog. I is silent, completely silent, object is completely object. Object. I think, you know. Because, even though the way of usage in English, there is a great idea, which you try to recognize the personal value.

[38:53]

As a dog, as a subject, as you. But the way of recognition is different between the way of understanding in Europe and in Orient. Because, anyway, all things is created by one thing. For instance, the science is always all-powerful, and human problem can be solved by the application of science. Then, try to push the bottom of the electric computer.

[39:56]

Then, electric computer is, from this point, is very valuable for human being. The all things which come from electric computer are always all-powerful, all-powerful. Because electric, always very valuable. Because the electric computer is all-powerful. But less of things which doesn't come from electric computer are not valuable. So, maybe in the future, by electric computer, I think you can, the human, all human problems will be solved by the application of electric computer.

[41:25]

So, it's not necessary to do that. If you want a definite solution, try to, if you want, and want to sit, meditation, try to sit in front of the electric computer. To the bottom. This is pre-work. So, the one electric computer is all-powerful. Then, we have to follow, at any cost, the power of electric computer, instead of recognition of any other thing.

[42:48]

So, at that time, relationship, relation is just, is kept always just between the individual, between the individuality and the electric computer which is all-powerful. Not the other whole being of human life. So, in Buddhism, even though you don't believe in Buddhism,

[43:59]

even though you don't believe the existence of Buddha, the Buddhism doesn't care. The Buddhism put the emphasis on the nature of Buddha nature, which is, which is kept, which is always kept by individuality. In whatever situation, individuality, maybe, you are Christianity, or you are Buddhist, or you are Confucian, whatever kind of religion. It doesn't matter.

[45:05]

But, anyway, Buddhism put emphasis on the nature of Buddha nature with underlying essence that all sentient beings possess. This is very important point. Even though you don't believe Buddhism, you don't believe Buddha, whoever you are. Not only the Buddhists, but also to all sentient beings. This Buddha nature is based on interdependence, laws of interdependence. The Buddha is not a certain idea, conception of the Absolute, which is called Buddha, which is called God, and so on.

[46:26]

Buddha completely identifies himself with the laws of interdependence. In other words, the value of personality identifies itself with the value of his attained circumstances. The presence of other people, or society and nation, and all sentient beings, grass, grasses, bushes, all kinds of vegetation. The individual himself cannot exist alone.

[47:37]

Individual himself must exist. A being supported by yourself and your society, your nation, your friends, your parents, your sisters and brothers, and all sentient beings. This is laws of interdependence. In other words, the laws of interdependence are called Buddha, the nature of Buddha which human beings possess. The interdependence which is called the value of personal value, which is called individualism in Buddhism.

[48:59]

So Buddha says, come to me and open your eyes. Come to me is, come and look at the reality yourself as you are, in what situation you may be. Please come first and look at yourself as you are. This is first important. So for this, first of all, you must open your eyes. You must open your eyes. Now open your eyes is to see yourself as you are, and also to see not only yourself as you are, and also all sentient beings, others.

[50:08]

But in, I'm afraid the, I don't want the, what I want, I will speak a little bit, is not to criticize, criticism of Christianity. This is just the example, okay? I want to, I want the difference between two. What is right, what is good, which is good, which is bad, it's up to you. I don't want to point out which is good, which is bad. Because Buddhism is not always good, Christianity is not always bad. Christianity is pretty good, Buddhism is pretty bad.

[51:20]

So, I want to just show the example. At least if you read the Bible, I think, I think the all sentient beings, all things are created by God, which is all powerful, almighty, which is called almighty. This is good, this is good. On the basis of the existence of God, which is almighty, the personal bio is recognized under the name of God, which is all powerful, almighty. Then, each individual is very valuable, very valuable.

[52:32]

Katagi is valuable, tongue is valuable, everything is valuable. And then we have to, we have to give simply, we have to help each other, according to the charitable work, which is very good, very good. But the purpose of helping others is to pay back, to pay back the sum of things allotted, allotted by, allotted to you from God, through the charitable work.

[53:33]

In other words, to help the people is to do something, to do something as a service to the God, which is almighty. I think so, I think so. If there is some misunderstanding, I'm sorry, I have to apologize anyway. But I am not qualified to explain in detail the principle of Christianity, but this is just general understanding through my head. Ok. So, they have to, on any course, to help each other with compassionate feelings, thoughtful feelings,

[54:43]

through the various variety of charitable works, in order to show his dear kindness as a service, as a service to the God, which is almighty. But in Buddhism, there is a very different thing. To help the people is to help the people, to help the people is to help the people, because each individual, individual possesses his Buddha nature, absolutely. Which is not given by not almighty. Something which is all-powerful, like computer, electric computer.

[55:57]

So, wherever you are, whatever kind of religion you believe, human being possess Buddha nature, this is basic understanding of Buddhism. For instance, we have precepts, five precepts or ten precepts. A precept is not the precept given by God as an order, you should do that. At least Buddhist precept is to help all sentient beings to improve his own religious awareness, which is called his own Buddha nature. That's why, please don't take one's life in vain. It's not something order, it's not something like order.

[57:13]

A precept is order, given by soul of the almighty, strong powers. At that time, we have to have very strong relation, personal relation with the almighty, strong powers, not on the whole. But the Buddhist precept is considered on the whole, on the whole. The precept is not the relation between the person and each, the persona, the individual and the Buddha.

[58:18]

The precept is, observation of precept is to keep the relation between the individual including all sentient beings. So, observation of precept is to improve, improve the all sentient beings in order to make them, in order to wake their religious awareness, which is called Buddha nature. That's why, please don't take one's life in vain. This is precept, Buddhist precept. Do you understand a little bit different between two? The basic way of understanding is very different.

[59:25]

But in Christianity, they try to help others in order to, in order to show his, the relation towards God, who is, who creates all sentient beings. So, first of all, before you open your eyes and look at yourself as you are, in Christianity, there is something, something, which is called God. So, if you cannot believe the God, that is, it's pretty hard for you to let the existence of, the presence of Christianity come into being in this world, in your daily life.

[60:28]

So, first of all, at any cost, you have to believe the presence of God. Because your, the relation, relation is to help you and God, not you and all sentient beings. In Buddhism, the relation is always kept between you and all sentient beings. They're all, all circumstances. This is different point. So, if you, if you, if you some, if you don't obey the precept, I think in Christianity,

[61:34]

you have to receive very strong punishment, you know, go to the hell. Go to the hell. Buddhism says too, go to the hell. But, sometimes, anytime you can come back, it is Buddhism, but in Christianity, go to the hell, that's all, like a bullet, you know, boom, that's all, you never come back. But there is some difference between two. I don't know which is good, which is bad. That's up to you. So, I think each of us must consider what egotistic, egoism, in terms of way of thinking in Europe is, again and again.

[62:51]

What individualism? What is individualism? What is independence? So, I made a mistake using the interdependence. I think this is pretty good, you know. So, I would like to call the independence, in terms of interdependence day, in United States. So, I said, and also, may the nation is completely at peace, with all sentient beings, with all sentient beings. This is very good. Not only with God, not only with God, but also, but also, also with all sentient beings. This is very important. If you cannot believe the God, the presence of God, that's ok.

[63:58]

First, the important point is, open your eyes first. That's why Buddha said, come to me and look at reality as it is. What should we look at? This is interdependence, laws of interdependence. You yourself cannot exist alone, wherever you may go, whatever kind of purpose you want. You want to practice Zazen in the depths of mountains, in the deep mountains, it seems good. But, even the mountains, as mentioned very often, even the deep of mountains, is also a part of transiency, you know, transiency.

[64:58]

That's why, if you come back to the city life, your mind is completely distracted by busy life. Wherever you may go, wherever you may go, you yourself can't exist alone, because your life exists under the presence of all sentient beings. Many things support you, many things support you, not all mighty, not all mighty, many things support you. So, the conception of individualism in Buddhism is to recognize the presence of all sentient beings.

[66:02]

This is individualism, conception of individualism in Buddhism. So, Independence Day of United States, I hope, is based on interdependence day of United States. I don't know it is good or bad, it's up to you. Then, please, what you have to do is, first, is open your eyes and look at yourself, watch yourself. What is interdependence? What is individualism?

[66:57]

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