The Way of Precept Practice: Restraint and Extermination
August 13, 1988 Dharma Talk by Dainin Katagiri Roshi
Previous | Next | List | Series: Precepts
Transcript
Listen to this talk
This transcript is in draft stage.
Katagiri Roshi: Today I would like to speak about the Buddhist Precepts. I cannot talk about all of the Ten Prohibitory Precepts, but I would like to speak about the important key point of the Precepts.
The Precepts are very important for human beings. But if you misunderstand or if you misuse the Precepts, not only you but everyone will be frightened always by guilt. Even if you obey the Precepts completely, still you [will be] frightened that you could [break them]. Just like in business: if you are successful in doing business, you seem to be happy, but in the bottom of your life still there is uneasiness, because you are afraid of failure. So the more you are successful in your business, I think the more you make effort to continue to do it; that’s why finally you are exhausted.
So how can you use the Precepts, how can you use your energy in balance? “In balance” doesn’t mean a comfortable way of life. You have to use your energy for a certain period of time strongly or with full concentration; but sometimes you must use the energy a little bit in a relaxed [fashion]. I don’t know how; no one teaches you in that way, because this is [what] individual people should practice.
That’s why the Precepts are very important [yet] we don’t understand the Precepts and how to deal with them. So finally most of people are very confused by the Precepts. Just like a business, as I mentioned; just like the other aspects of human life.
Here is Kyōgō Zen Master, who was one of Dōgen Zenji’s disciples, commenting on the meaning of the Buddhist Precepts. This is a very simple sentence, but there is a very profound meaning. So in your whole life you have to understand this, okay? Through the practice, through meditation, through zazen. So let me read this:
Precept refers to restraint and extermination. In attaining enlightenment under the Bodhi tree, Shakyamuni Buddha fruited the Precepts. This is named restraint. It means to adjust and come to a stop in the truth that “I and all beings on the great earth both simultaneously attain enlightenment together.” That is the precept which my teacher has never taught nor has ever the Buddha taught.
(From Bonmokyo Ryakusho, Kyōgō’s commentary on the Brahmajala Sutra.)
There are two points: precept refers to restraint and extermination, and Kyōgō Zen Master comments on this.
[…] What is the precept originally? Is the precept made by someone, or are precepts produced by some divinity or spirit, or whatever it is?
Here it says, “In attaining enlightenment under the Bodhi tree Shakyamuni Buddha fruited the precepts.” So when Shakyamuni became Buddha, to become buddha is the contents of the precepts; he expressed, manifested, unfolded his experience of enlightenment, of becoming Buddha, then that is [the precepts]. That’s why in attaining enlightenment – “attaining enlightenment” means becoming buddha - under the Bodhi tree, then Shakyamuni Buddha fruited the precepts. So precepts come naturally because precepts are the contents of Buddha’s life. In other words, precepts are Buddha’s life, Buddha’s life are precepts; no difference between them.
So that is [why] Kyōgō Zen master says here, “In attaining enlightenment under Bodhi tree Shakyamuni Buddha fruited the precepts.” Shakyamuni Buddha did not try to fruit the precepts; fruit is [that] naturally something is matured, nurtured. Not only by one person; no, you cannot mature anything [that way], you cannot ripen anything by yourself. You need lots of help. You know, others: trees, birds, all sentient beings, past, present, future. All sentient beings, then something is ripened.
You can see the fruit on the tree. You say, “Oh, fruit.” No one pays attention to the depth of the fruit’s life; how fruit becomes fruit. We don’t pay attention to it. And then immediately we pick it up and eat it. That is really a hungry ghost attitude, you know? [There are some chuckles.]
That is important: A precept is not something produced or created by somebody or something. Realization of the whole universe, how it is going: fruit ripens. The person’s life, tree’s life, and all sentient beings, that is called precept, we say. First, you should remember this [point].
####
But if you say precept, I think there are two meanings. One is restraint, and also extermination. Two points there. So let’s look the meaning of the restraint. What is restraint?
Here it says it means “to adjust”; this is my translation. It means “to adjust and come to a stop.” Just like to draw a horse to a stop, or to bring your life to a stop, properly. Well anyway, […] it means to adjust and come to a stop where? In the truth; in the truth that all sentient beings are already Buddha. We have to adjust ourselves and come to a stop there, constantly.
But it’s not so easy, because we get use of slipping off from that, and being so involved in the world of samsara, muddy water. So we don’t pay attention to that. Intellectually we know; and also when you are in a particular situation you know, you remind yourself, you try to know it, you try to keep that teaching. But when you go back to your everyday life, completely you are far away from it.
So that’s why in a Zen monastery, everyday life as a routine is very important. Gassho, washing your face, walking a hallway, and greeting each other; all are nothing but expressions of Buddha, nothing but keeping your life in the realm of the truth [that] all sentient beings are already Buddha.
So that is restraint.
In Japanese, restraint is called seishi (制止). The sei of seishi consists of two parts: one is “flavor”, the other one is “knife”. “Flavor” means maturity. Everyone has a certain delicate flavor. Do you understand? Katagiri has a certain flavor. I cannot explain what my flavor is. People say so: “Katagiri has a certain flavor.” They are always talking about [it], but actually, finally they don’t know what the real flavor is I have. I can talk about your flavor, I can talk about A person, B person, but finally I don’t know what real flavor he or she has. […] Flavor means maturity; maturity means when the persimmon is ripened on the tree, that is a time which is ready to eat, to receive. So finally it falls from the tree. And then the other part of the sei is “a knife”. So if you have a perfect ripened fruit, you can use the knife and cut the fruit and you can eat it.
So if you see the precept, precept is you have to eat. But I think you have to mature, you have to make the precept mature. That is, precept itself is already mature because it comes from the contents of Buddha’s life, realizing deeply the depth of the human world – so from this point, the precepts themselves are already mature and ripened fruit. But when you accept [them], each person handles those precepts in a different way, that’s why some person accepts and use it in appropriate way, some do not, [they] pretty much misunderstand and misuse. So I think if you want to receive the Precepts, you have to make the precepts mature. That is your deep understanding, constantly exploring what is the meaning of the precepts, how we should keep them in our everyday life. Not only Buddhists, but also all sentient beings.
So that is restraint.
The shi of seishi is “stop”. Stop.
So you have to stop at the intersection of the maturity. [He chuckles.] And then you are ready to accept. But that maturity is already in your life.
Because the maturity is [that, as Buddha says,] you are Buddha; that is total maturity, great maturity, beyond human speculation or evaluation. Anyway, you, [and] A person, B person, all are perfectly mature persons. So if you are already mature, I think you have to use it, you have to manifest it, unfold it in your everyday life. Then maturity is really alive in your everyday life.
So that is “stop”. That’s why you have to constantly come to a stop in the realm of maturity. Maturity means you and tape recorder, and glasses, or nose, whatever kind of nose you have, anyway, all are Buddha. Nothing to throw away. Suffering, pain, unhappiness, moaning, and whatever it is, you cannot throw it away. Because the more you throw it away, the more it becomes a ghost, chasing after you. So whatever it is, we have to accept it and deal with it in a proper way, in terms of the mature state of human existence. That is [what] constantly we should do.
That’s why we always say, “Keep your eyes open, keep your mind calm.” What do we mean? “Keep your eyes open, keep your mind calm” means to put you in the realm of perfect maturity.
But you don’t notice, you don’t taste it deeply. That’s why today I am calm, [but] next moment I am not calm, and then I complain: “What is the meaning of the practice, calming the mind always? It doesn’t make sense, because today is calm, next moment is not calm.” This is really human greed: always trying to keep something good and maintain it without change. But it’s impossible for us to do that.
So seishi, that is “restraint”. That’s why the Zen Master says it means “to adjust and come to a stop in the truth that ‘I and all beings on the great earth both simultaneously attain enlightenment together.’” So this is truth, the whole universe; exactly truth.
And then next:
… That is a precept which my teacher has never taught nor has ever the Buddha taught.
Because this is [not] a matter of discussion; each of you has to practice [it] day to day.
Stand up in the realm of where? Stand up in the realm of your understanding? Stand up in the realm of others’ understanding? Or stand up in the realm of a certain ism mentioned by Buddha or Jesus Christ? No, it’s not true. You have to stand upright in the realm of real reality [in which] your life is really going as the flow of a stream. That is your experience, your direct experience. You have to join the flow of the water, the flow of the river. Otherwise, no matter how long Buddha or Kyōgō [speaks] like this, it doesn’t make sense. You cannot taste really deeply the individual flavor called maturity – buddha.
So day by day we have to do it. But day by day, all you have to do is push the “button” of this maturity, [like a] “TV”. That’s your responsibility: push the button. But continuing to push a button is really boring for us, because your head is always screaming. So that’s why we need to explain what it means, why we have to continually [have] just a simple practice, “pushing the button” of maturity. [You might say,] “What do you mean by this? It’s ridiculous!” You know? So that’s why buddhas and ancestors talk about why: the meaning of the Precepts, et cetera.
####
So next, extermination. Let me explain extermination simply.
“Extermination” is to destroy or to sever the root of delusions and the sticky state of consciousness. Consciousness is always creating some sticky strings between you and I, and you and zazen, whatever it is. In all situations, good or bad, right or wrong, consciousness is always creating something sticky, “muggy”.
So if you do zazen, Dōgen Zenji says zazen severs the root of sticky, muggy consciousness.
But is it possible? [He laughs.] If you say “is it possible,” you are scolded by a Zen teacher, [they] call you a coward. [Laughter.] Because you are already great, mature fruit. You can do it.
So before you think whether I can accomplish it or not, anyway we have to stand up, and keep in check, and come to a stop in this truth of total maturity everyone has.
That is important, day to day. Whether you make a mistake or you are successful, it doesn’t matter. Success and failure are the same things: the samsaric world. Because success is what? Is it something that makes you happy? Yes, but it doesn’t last long, so happiness makes you suffer; you are frightened by success, by happiness. Whatever it is; always there is something. So I think we have to continually stand up there.
Then “extermination is to destroy”: “destroy” is already a kind of word. You know, “I am here; I conquer you; I conquer nature,” something like that. And the destroying is kicking out everybody in my way: “Don’t bother me. Don’t touch me. I am going now.” [He laughs.] Something like that. And then if you can kick them all away from you, then you think, “I [have exterminated] it; all obstacles, hindrances to make my life as-it-is, so-called happy.” I don’t think it is. Very naturally, constantly you have to face your opponent. “Opponent” means, well, people, and trees, always. As long as you have consciousness, you never get away from your opponent. Because if I see this table, the moment when I see this table, how can I be one with this table? Can you? No way. So already I have an opponent, so-called “old table”.
That is a first stage of the practice. We have to do it, okay? And then, come back.
But our life is really involved in the world after the very incipient stage of seeing the table. After. In the first moment, it’s very simple: “Ah, table.” That’s it. In the second moment, it’s a little bit complicated: “What’s that?” you say. Third moment, a little more complicated. Fourth moment, fifth moment, tenth moment, and then again and again, [unintelligible]. That is natural. So I think as best as we can, we have to come back to the first moment; you can see, you can hear, you can face the table, and then your life becomes simple. [A] simple way. Even intellectually you can glimpse the simplicity in the life of the table, in the life of the tree, in the life of the bird, in the life of all sentient beings. So we have to come back to this.
At the first stage, at the very incipient stage of the seeing and hearing, there is nothing to compare, I and you, I and table. [It’s] very simple. In the simple world, the frame of the table and the frame of Katagiri are melted away naturally.
For instance, [he laughs,] now you hear the sound of the jet airplane. How many people pay attention, chasing after this sound? You don’t; just pass by, because you are concentrating on listening to this. So nothing. When you are simple, when your mind and your body is manifested in a simple way, all stuff comes into you, but the frame of sound and the frame of you are melted away simultaneously. That is the first, the very incipient state of the moment you can see, you can hear, you can hold, you can do gassho, you can bow. This is the first stage, which is very pure, before subject and object are separated.
So extermination is not to fight each other in order to be free or in order to be happy. You cannot do that. Whatever it is, Precepts or Buddha – you cannot fight with the Buddha. You cannot fight either in a good way or a bad way, because Buddha doesn’t have a particular frame or flavor, color. No mind, no body, no ears, no mouth. [He laughs.] Who are you? You are facing the Buddha: who are you? You are also the same as the Buddha. No frame, no color, no taste, you know? No mind, no ears, no nose. You don’t believe it, because when you die, what would happen? No eyes, no ears, no nose, but you still believe ashes are left. [He laughs.] Ashes are the same thing as dirt and air, you know? So whatever it is, it goes. So your body, your nose, your ears, your mouth, they return to what? No frame, no colors, no sound. Ashes, cushions, tables – all are the same things.
So the more you try to fight with Buddha, Buddha becomes just like tofu, so you are exhausted. We always do this; precepts become just like tofu; zazen becomes just like tofu. The more you fight, the more zazen becomes tofu, right in front of you. Looking at Katagiri, always fighting with Katagiri. But Katagiri is what? Finally I don’t know what it is, but still tofu has a certain frame, so I think “this is Katagiri”; I grasp it. Next moment, it’s gone.
So extermination is to practice the undefiledly. Completely wholeheartedly. This is extermination. Only when your practice becomes undefiled, which means wholehearted, at that time all frame of the trees, frame of the tables, frame of the microphones, all are melted away.
But unfortunately it is not your conscious business. No perception of your consciousness, but continually you have to practice this; that’s it. Then, it is perfect freedom there. That is called “extermination”.
####
So from this point, I think [we always say there is] cause and effect.
In Buddhism, cause and effect exist simultaneously. Cause is effect, effect is cause. [And cause is not small; effect is not big.]
But usually we always see ourselves as a practicioner in comparison with the saints, the wise men, and the buddhas, divinities, God; and human beings become very small. [We think,] “This small guy tries to be big.” How can you be big? And then you see the universe. Small guy sees the universe, and then the small guy has a strong desire to get the big, huge universe. How can a small guy put the huge universe into this small guy? It’s impossible.
So always we see that the cause is ordinary human beings who are inferior to Buddha. So always we try to kick away all obstacles and hindrances to become Buddha, to attain enlightenment. At that time, your life is manifested as the system of cause and effect, [in which] cause is small, effect is big. I don’t think anyone expects effect [to be] small. If you do some small things, you want to get the big effect. Whatever it is, we always think that. But this is not the Buddhistic way. Okay? The cause and the effect are simultaneously the same.
Because if you read the Buddhist sutra and study the Buddhist scriptures, very naturally you can see certain particular words: “no eyes, no ears, no nose” – or emptiness. It’s really strange for you. Don’t you think so? “Nothing to depend on” – what do you mean, nothing to depend on? It is very strange for us. But if you practice zazen, and if you continue keeping in touch with human life with sincere mind and exploring your life and others’ life, naturally someday, somewhere, you can touch something – nothing, which you cannot depend on.
At that time, you are scared, and also you despair; you feel something [is] in vain. But that is because you keep touching that bottom of human existence based on emptiness, nothing to depend on, but simultaneously you pick up this [“nothing”] and see it objectively: “nothing”, so-called “nothing to depend on”. Then that makes you scared, because still you are separate. But if you really get in touch with this and become one – in other words, you should be in the very incipient [moment] of tasting emptiness through your experience – then that is really great opportunity to become one with emptiness. At that time, different and new life comes up, which you have never expected.
So if you do zazen, sometimes people say, “All the world is shining.” We don’t understand why trees and birds are shining, from our intellectual sense, from our objective viewpoint. But if you do zazen, most people tell me, “The trees, the world is shining.” […] Which is completely different than before.
So that means you are really [touching] the heart of the human existence, called “nothing to depend on”.
So if you see the cushion and microphone and the tape recorder, immediately I can see the tape recorder and form the frame of the tape recorder – by what? The custom of language. Custom of using language, and simultaneously I make a frame, so-called tape recorder. But strictly speaking, what is the tape recorder? Sooner or later it’s dissipated and gone; nothing to depend on. Or maybe next moment someone takes it away; someone steals it. I don’t know; there is no guarantee, so-called “this is mine”.
So strictly speaking, microphone and tape recorder are including Katagiri as subjectivity, [which] has nothing to depend on particularly. Intellectually we don’t understand it, but all we have to do is, practically, emotionally, intellectually, as best as we can, we have to stand up straight in the realm of this truth. This is “adjust and come to a stop” – called restraint. At that time you can practice a very [pure] sense of human action; you can take undefiled actions. When you see the tape recorder, you can take care of the tape recorder as it really is, because tape recorder’s life is exactly the same as my life, which is nothing to depend on anything. We call [that] Buddha. “We call that buddha” means we call that dharma.
So the tape recorder is what? Tape recorder is tape recorder, but tape recorder is not tape recorder; that is called tape recorder. That tape recorder is Buddha’s tape recorder. So I am Buddha; tape recorder is Buddha. So if I receive a tape recorder means this Buddha receives that Buddha as a tape recorder and makes the tape recorder as a Buddha become Buddha. That’s it. From this point, where is the cause and the effect? Cause and effect [are simultaneous], and then tape recorder becomes real tape recorder.
You don’t believe it, but actually your practice in the pure sense is going on like this, by which your life is supported day to day, regardless of whether you are conscious of it or not.
[Tape change.]
… turn around to the center, and bow again to the people, to the cushions, to the [robes], and then sit down and practice zazen. What do I mean? You have to deal with all as Buddha.
But if I say “I am Buddha,” still there is a concept: “I am Buddha.” But “I am Buddha” is simultaneously “I” is Buddha. Buddha is I is Buddha. “I is Buddha, Buddha is Buddha,” is Buddha.
So all are Buddha; no space, no room for us to poke our head into it. This is called “the same and one ground”, we say; so-called truth. “All sentient beings are Buddha”: that is the great statement Buddha Shakyamuni made when he attained enlightenment under the Bodhi tree.
When you see the cushions, immediately consciousness makes a frame of being called cushion; but that is already cushion opposed to you. But simultaneously your mind should be simple and return to the very incipient stage of seeing the cushions. That is a very simple state of human action. Then, as best as you can, you have to come back. As soon as possible, you have to come back to that stage, and then deal [with] it. “Come back to that stage” means you have you have to take action in dealing with this cushion. How? It’s not a matter of discussion; you have to deal with [it]. You have to take action; you have to take undefiled action in dealing with the cushion, as well as I deal with my life and other’s life.
So at that time I, this Buddha, receives this cushion as the Buddha, and I can use it. Buddha uses this Buddha, and by using this Buddha, Buddha manifests itself as it truly is. And then you really appreciate the presence of the cushion, because you really know how much this cushion supports your life.
So day to day we have to practice that. Even the toilet. You don’t believe how important [the toilet is], how much the toilet supports your life. We don’t use a toilet carefully and with wholeheartness. [He laughs.] Always the toilet is some dirty, stinky place, et cetera. But the toilet is important for us. So even when you use a toilet, the toilet is manifestation of Buddha, a great opportunity [where] you can meet the Buddha. So you have to receive the Buddha and use it and make it Buddha. That is our practice, constantly.
So from this point, Gensha Zen Master says, “If the world is size of ten feet, you are also size of ten feet. If you are the size of one inch, the world become the size of one inch.” Do you understand this one? [He chuckles.]
For instance, I see the tape recorder, I say, “Oh, it’s tape recorder.” Then I create my life [to be] what? The size of one inch. A small world, because the tape recorder is being seen from my telescope [and that’s all]. I cannot see the other world, how many beings support this tape recorder; I don’t see it, that’s why my life becomes very narrow. That is “the size of one inch”. But if I see this tape recorder and deal with this tape recorder, my life becomes the size of ten feet or a hundred feet, […] and then the world [and] tape recorder become also the size of ten or hundred or thousand [feet] – [the size of] life. Huge.
So it depends on your attitude. “Depends on your attitude” means you have to do it, right now. What should I do? There is [no space] for us to discuss “what should I do”; as best as you can, as soon as possible, you switch your attitude: you should direct your boat to the proper destination, and adjust it and come to a stop in the truth. Truth means in the right course. We have to [do this] constantly.
The more you try to come to a stop in the proper place, you can see more big waves and storms, sunny days, as clear as you can. So very naturally, you can deal with your boat very kindly, compassionately, patiently, and with great zeal. You can do it.
So very naturally, I deal with this tape recorder as a Buddha. This is a Buddha, and Buddha receives Buddha and makes a Buddha. This is our practice.
48:09
And then if I am Buddha, and tape recorder is Buddha – why do we have to receive the Precepts? [He chuckles.]
So here is a discussion. Yakusan Zen Master (Yaoshan Weiyan, 745-827) was asked by a monk, “Master, you know Bodhidharma came to China to teach the buddha-dharma. I wonder, was there dharma before he went to China to teach the Dharma?”
Yakusan Zen Master said, “Yes there was.” There were dharmas, before Bodhidharma went to China.
And then the monk asked, “Why is it Bodhidharma went to China to teach the buddha-dharma?” Because already buddha- dharma was there; why did he have to [go]?
And then Yakusan Zen Master said… this is very interesting: “He went there because of its presence.”
“Its presence” means because of the presence of dharma. There is a dharma already; that’s why he went there. And to make the dharma as a dharma as-it-is.
For instance, why do you climb a mountain?
Before you climb the mountain, is the mountain there? Yes it is. Why do you climb the mountain?
Finally you answer, “Because the mountain is there. That’s why I climb.” That’s it.
Do you understand that one? This is really the reason why you have to climb the mountain.
“Katagiri, why do you practice zazen in such a stupid way?” I don’t know! [Some laughter.] Because that stupid way is already here, just like a big mountain. So I just climb the mountain.
Why do we have to climb the mountain? Because mountain is not far from me. I have to make the mountain as a mountain as-it-is. This is my responsibility; this is my life, and everyone has to do it.
Katagiri is already Karagiri. Before parents put the name on me called Katagiri, did Katagiri exist? Yes, Katagiri existed. [He laughs.] Why do I have to call myself Katagiri? Because by calling me Katagiri, Katagiri becomes Katagiri as he really is. If you don’t believe [it], you call me Katagiri, [and] I say “yes.” And then finally communication is there, the big world is there.
This is called receiving the precepts.
That’s why receive means to transmit. Transmit means not to create, but yes, to make something. “To receive is to make something” means that your body has to be made by Buddha. In other words, the whole of your body becomes Buddha, to build up your life as a Buddha, day to day. In other words, Buddha occupies every inch of your life. At that time your life is what? Buddha.
[We always ask], “How can I do it? Is it possible?” Yes, it is possible – not far away, [but] day to day. If I become gassho, gassho occupies totally every inch of my body, if I do it with wholeheartedness. Do you believe [it]?
If you don’t believe it, please stand up on the top of a cliff in Acapulco and jump into the ocean. You are great divers. How can you dive? Is it possible to dive perfectly or properly? You are always discussing: “Yes I can”; next moment you say, “I can’t do it.” So finally, “What should I do? What should I do?” Finally you cannot do it. But all you have to do is stand up there. How can you stand up? You have to adjust and come to a stop in the truth, where the ocean and the rivers and the cliffs and you, your emotions, all are already Buddha, working together in peace and harmony. Next moment, if you realize it, you say “One, two, three, jump!” You can jump in.
Who will make you jump? No one. Unity of the life of the cliff, life of the ocean, life of emotions, life of consciousness makes you jump, makes you ready to jump exactly. At that time what happens? It is really nice art. It’s not sports; it’s art. The art of life; the art of life in motion. Nothing to mold it into a certain frame.
The TV cameraman tries to take that picture and show you in slow motion, you know? [He laughs.] But that is a picture; it’s not real art. Real art is the flow of life in action from moment to moment. This is art. How can you make it? You can make it.
So all you have to do is, you do gassho then you become Buddha; that means the flow of life as a Buddha. So constantly you have to [ask], “Are you ready?” “Yes sir.” [And] do it. That is receiving the precepts.
That’s why [in the ceremony we ask], “Do you observe this precept?” And you say, “Yes, I do.” This is very important.
Even though you say “I do,” sometimes [it’s], “No, I don’t.” Intellectually your mind is really complicated. “Will you observe this? Yes or no?” And, “If I say ‘yes,’ what happens?” We are always discussing. But that is already [that] we are playing with muddy water, instead of coming back to the pure, undefiled, simple manifestation of life. Jumping opportunity; you are ready to jump.
So if you are ready to jump, that is a very simple life. In the simplicity you can make an art of life, the flow stream of life. This is always [what we have to do]. That’s why you have to say “I will do [it].” Constantly you have to say, “I will do it, I will do it,” every day.
How long does it take? I don’t know. It doesn’t matter; a moment is eternity. We have to do it. Moment is eternity, eternity is moment; that is really true. We have to do it.
If you get up in the morning and do zazen, all day [is] turning properly. But if you fall asleep and don’t do zazen, the beginning of the day is a little bit muggy, and then all day becomes muggy. [He laughs.] Don’t you think?
I experienced [this] when I was at Eiheiji monastery, or living with my master. At that time I realized the important things are, where? At the beginning of the day. Every moment is the beginning of the day.
That’s why the master says, “When the morning comes, you have to get up; that’s it.” Morning is morning. So you have to accept the morning, you have to make morning as morning as it really is. That’s it. When the afternoon comes you have to receive the afternoon, saying, “Yes, I do,” and then make the afternoon as it truly is. This is our practice.
But our mind is pretty noisy; that’s why constantly we have to come back to this point and practice. Zazen is [the] most important practice and simple way of life; that’s why we do practice.
Okay. Do you have a question?
59:28
Question: Roshi?
Katagiri Roshi: Hai.
Same person: How is it that … two, like you and the tape recorder, can have Buddha? Are you by yourself Buddha? Or …
Katagiri Roshi: No particular things. By your refined action you can do it.
Same person: By yourself, or with someone…
Katagiri Roshi: Who does it? Who is there? Is there something other than you?
If you see the tape recorder, who is there? Is there anyone more than you?
Same person: [Unintelligible]
Katagiri Roshi: You are there. Aren’t you? You have to deal with the tape recorder. It’s not others’ business. You have to see this tape recorder and you have to deal with it.
And then the point is, how do you make your life vast and huge, instead of confining your life into a small shell? If you confine yourself into a small shell, the tape recorder is always handled by your telescope, that’s all. At that time it’s easy for us to hurt the life of tape recorder.
It’s not necessary to think about your imagination of “divinity” [he laughs] helping me… I don’t think it is appropriate, okay?
So practically we have to see reality; what is there in front of you. This is a tape recorder. It’s not the cushions, it’s tape recorder. So only the tape recorder in front of you, and who takes care of this? You. Not others.
Nevertheless, through this you, you have to manifest your life including tape recorder’s life, microphone’s life, others’ life; you have to manifest your life in the big scale. That is your refined actions.
That means receive the tape recorder with compassion and wisdom; that’s it. If I explain, okay? But practically, wholeheartedly you have to deal with [it].
1:02:35
Question: Roshi? It seems that normally, first through the Buddha, … through the language, … teach you, but instead if I would say … they enable you to become aware from within, where there’s no problem.
Katagiri: I beg your pardon, would you say that again?
Same person: What I mean is, because of the words that are used, if it make a problem.
Katagiri: Yeah, a problem. But that’s why we have to use the words carefully and listen to the words carefully. But I always try to say, what is the key point we have to practice day to day through the words. So words are words, but you have to know through these words what the Buddha says, what is the key point, which we can make our life as a Buddha, as a universal way, living in peace and harmony. Okay?
1:04:05
Question: Roshi? I keep wondering about the precepts – you know the ten precepts, the minor precepts – and what they have to do with or how they can help us in making our life larger, and becoming vast insteaed of small? Because the Precepts are there, and lay ordination is taking the Precepts, but … that I don’t understand…
Katagiri Roshi: That’s why I say the mountain is there, that’s why you climb the mountain. That means the precept is the manifestation of the whole universe. [When] this universe is alive in the individual life, it becomes the precept. Okay? Because the whole universe is going in a certain system and rhythm. It’s not random; there is a some rhythm. So that’s why that rhythm manifested in the human life is called the Precepts. If so, the precept is not the restraint or the extermination by the precept. I think the precept should be should be accepted as other beings – mountains and skies, et cetera – before you poke your head into it. So, accept it.
From this point, [it’s] just like facing the microphone and accepting the microphone. How do I accept the microphone? That depends on your attitude and what kind of action you take. You say, “Oh, this tape recorder,” you kick it out: that is a small world, so very naturally you do not exactly fit into the rhythm of the universe called precept. So I think you have to face the precept and then you have to make it alive as a Buddha, living with all sentient beings.
In the beginning you see the microphone through the consciousness. This is a small world. But a small world is not a small world, it’s big, because your life and the microphone’s life are in the same and one ground. This is the truth. If so, we have to see the microphone individually, but you have to go beyond individual understanding, individual view, individual habit, et cetera, then take care of this microphone and you in the big scale. That’s all we have to do.
That’s why [we ask,] “Do you observe this precept?” [And we say] “Yes, I do.” That’s it.
That’s why [mountain] is there; that’s why I can climb the [mountain]. That is the reason. If we are Buddha, why do we have to practice? Because we are Buddha; that’s why we try to climb the Buddha’s mountains. Otherwise, Buddha’s mountains are always something separate from you; no communication there.