What I mentioned yesterday was that you are linked to the essence of life, whatever you feel, in what situation you live. The question is, at where, or where is the essence of life alive? I think this is the place, you see, the place where everything can be entitled to live in

[01:20]

this world. This is the place where you are linked to the essence of life, whatever you feel, whatever situation you are comfortable with, despair, failure, or whatever. However you try to escape from some form of despair, as long as you are breathing, you are anyway linked to the essence of life. It's supported by many things, visible and

[02:35]

invisible. That's why you cannot, yesterday I mentioned, that's why you cannot commit suicide even. Even though your head thinks, I want to die, but actually you can't, nothing. Because you cannot help realizing that there is this serene fact that you are absolutely linked to essence of life. In this level, in this level, at the same time everything exists, everything can be entitled to live in this world. So unconsciously, all consciously, we are always expecting something

[03:46]

from the essence of our life, from serene fact that human beings are linked to the essence of their life. So, even though you don't understand, I think there is, there is a reality, there is a serene fact that what you cannot understand. Something makes you, makes you think that I don't understand.

[04:54]

What makes you think I don't understand? Whatever you may say, I understand what loving is. I understand what loving is. I don't understand what loving is, but whatever you say. What makes you think, what makes you think in that way? Because there is, there is a serene fact, a real sincere fact that there is something which makes you think I don't understand or I can understand. That's why it's not so easy to, to commit suicide or to continue to live in this world. Not so easy. And at the same time you are expecting, expecting something from this sincere fact, serene fact. You are already linked to

[06:16]

the essence of life and at the same time everything exists. Then how, how does the essence of life exist? In other words, how does the place, no, how is the place where, where you are already linked to essence of life and at the same time everything can be entitled to live in this world? It is getting on, getting on. It is in our head. The essence of life, in other words life force, we may say this is, we may say it is called life force.

[07:25]

If you use technical term life force you don't understand exactly that's why we have to describe something more. Anyway life force is, your life force, the presence of your life force is to say what everything can be entitled to live and support your life. Visible, visible, invisible. In many ways visible, invisible, invisible. So this place, strictly speaking is based on, you know, if you use technical term this is primordial. This place is in perpetual move and flow.

[08:29]

So even though I explain, I explain all of us, all of us are already linked to essence of life. We are in, at the end. You can, you can, you can be alive at any cost. Regardless, regardless of the idea whether or not you like it. This place is not something idea. This place where everybody, everybody can be. All together it's not merely a sort of idea created by philosophy or psychology. Of course discriminating mind make, make it possible to close near, nearer to this point.

[09:49]

But anyway, the essence of life and the place where the essence of life exists or life force is getting on. Or everything, everything, everything exists together in harmony. It's not based on a sort of idea. That's why Shakyamuni Buddha says the place or human, everything are based on presence. Everything or the essence of life, essence of life or your life force are based on being in perpetual move and flow. So in the world, in the domain of the perpetual move and flow, what is due to die is a must be, must die, a must, must, must fade away to nothing of itself.

[11:15]

It is completely necessary, it is not completely necessary to, to fade away, to make it, to fade away to nothing on purpose. It is not necessary to commit suicide. It is not necessary to be killed by yourself. When the time comes, anyway, even though you don't likely have to die, I'm sorry for you, right before you have to die, you are hasty, you know, what shall I do? Even though you are upset, too late. In the domain of the perpetual flow and move, what is due to die must fade away to nothing of itself. This is true. That's why Precepts says not to kill, not to kill. Why we have to kill something in vain?

[12:32]

It is true, it is true that what is due to die must fade away to nothing of itself. If so, is there any reason, is there any reason, it would be, it would be any reason why we have to commit suicide, why we have to kill something on purpose. It is not necessary. So, in the domain of, in the domain of the sublime fact, where everything is in perpetual move and flow, that each, all each of us, each of us can be entitled to live without, without, without being distracted by any attractions.

[13:52]

See, wherever you are, even though you are poor spirit or Zen student, it's not necessary to be killed by yourself. Don't worry about it. Because when the time comes, you have to be killed. See, did you understand this point? You know, Precepts, that's why Precepts, what it means, as Seishi translates into Japanese, it's called Seishi. Seira means Seishi, literally meaning, as mentioned before, yesterday, to control or to stop doing something. But strictly speaking, in the light of essence of life, the Precept is not the something, it's not the something which you have to control, you have to put you in something.

[15:09]

A Precept is very, what is it called, very serious, very serious, or so means the terms are rooted to not only human beings, but also to everything. Who can be entitled to live in this world without being distracted by anything, by any attractions? That's why Seishi means that a fruit is ripe enough to take it and settle itself on the top, which is in terminating the board. Each of us is a man who is qualified to accept the opportunity of ripeness.

[16:32]

Where everything can be entitled to live without being distracted by anything. Even though you realize you doesn't make good progress in your practice, it's not necessary to commit suicide, it's not necessary to shout, it's not necessary to get out of practicing of Zazen. So Precept is like something of fruit, like a fruit which is completely ripe while it is on the tree.

[17:38]

And also the Precept is really serious, serene, the terms are rooted to human beings who are immediately qualified. Qualified to accept his own life before you discriminate whether I am pure spirit or not. This is Precept. So I think the idea of Precept is very different from the idea which you have had so far. Is it painful? No? Can't find the point? No.

[18:50]

What do you think why the Precept is ripe fruit? It's already something which is so frustrating in the high airs. You know, I've mentioned before, in the manual of Chandraji, do you think there is something which you have to take one's life in vain? What do you think about this point? Is there anyone who thinks? Yes, we have to take one's life in vain. If so, you have to commit suicide. The moment when you realize that you are very pure spirit, you have to kill yourself.

[20:15]

Why? Do you think so? Yes, I think so, that's why. If not necessary to be killed by yourself, what do you mean? If, you know, what do you call, you know, there is something, there is something, there is something which you can be alive, you know. In other words, you have a right to live in this world. Not in terms, in the light of the constitution.

[21:26]

You always show the poor car. Everybody have a right to live. What do you think? You don't understand still, yet? Do you think you can be killed by yourself? I don't think so. You don't think, is there anyone, is there anything which will take your life in vain? Do you think, do you think, is there anything or anyone who will, or which will take your life in vain?

[22:31]

No? If so, if so what should you do? Even though you don't like yourself, as long as you are alive, you exist. What do you exist as? You have right to live. You are entitled to live. What do you exist as? You have a right to live. You have a right to live. You have a right to live. What do you exist as?

[23:44]

You have a right to live. [...]

[24:55]

You have a right to live. What do you exist as? Before you ask why, why we have to have a right to live, why? Why? I want to ask you why your mouth is moving. In order to ask the question why I have to have a right to live. Before you ask why I have to have a right to live, your mouth seems to exist here and move. Maybe you say, I don't want to speak. I don't want to ask why.

[26:00]

Whatever you say, you speak here. Move. And also mouth is still in the domain of transience. It means the wicked mouth. You can say anything. You can speak of anything. Why do I have a right to live? Or why is it that I shouldn't commit suicide? Just the other day I mentioned, I don't know if you look at the state of the shows.

[27:06]

We are always looking at some shows. Are produced by big guns. Or ex-cousins. Sometimes the people on the stage run away from the poor. You are poor. Sometimes the people on the stage chase you out of the well. And you are enjoying, you are delighted in watching the TV show. Sometimes you are angry with some person on the stage. You are stupid. Whatever you say, I can tell very much.

[28:16]

Or you are angry with someone. Are you stupid? It means a show. Produced by something. By something. Human property. It's all right. Don't worry about it. Don't take it to heart. Try to keep in mind that the debate has two important points. In the domain of potential means and so, everything will die when it is due.

[29:28]

When it is due. Before you try to do anything. So, from this point, it would be possible that there would be some principle. We have to take one's life and put it. This is one point. You ignore the everything what, even though you ignore, to something. Ways due to die are well a debate of itself. From this point, why don't you wait for opportunity? When everything are well, they are way to nothing of itself.

[30:34]

Giving, paying attention, paying much attention to be thoughtful and considerate to everything. One point. From this point. The life of everything or the human life or your life. Is like right fruit. Which is fortified. To exist and settle itself on the self. Like fruit. In other words, like fruit which human beings are qualified to exist.

[31:39]

Before you are distracted by food, anything. That's why I said, essence of life is already linked to opportunity of life. Where all of us are qualified to see your life. Before you discriminate a life or a death life. You have to realize this point. The patient is not secure. Patient says not secure. Not secure. From the bottom essence of life.

[32:44]

We need some precepts. We should kill the karmic precepts. Okay? Just a little bit. Carefully. That's very important. The precept is not the order. You shouldn't. Don't think of it. It's not order. You have to understand precepts in the essence of life. Where everything can be entitled to live. As a fruit, like fruit. Before you discriminate. It's stupid or he is good person. Or whatever you say. Before you criticize. So not to kill is a term.

[33:48]

Not given. What should be given. What are the terms. Very important terms. I wrote it to everything which can be, which must be entitled to live. Not order. Not commandment. Not to kill is truth. Is truth. On which everything can be entitled to live. Okay? Well.

[34:53]

So. When you receive the preordination. The situation said. When you observe the practice of precepts. Continuously. You say. Yes I will. But in your mind. But in the light of the essence of life. Which can be entitled to exist. Whatever you think you have to say. Yes I will. You say. No I will not. Which means. It means. There is. There may be some principle. It is alright to kill. To take one's life in vain. Well.

[35:56]

Fine. That's terrible. It looks like a war. Oh. Oh. No shit. It's not stupid. Yes, yes, it is. Hm? Not to obey? Ah, yes. Okay. Yes.

[36:58]

Yes, ah, that's a good question, which I will want to explain from now on. Next. Why we have to obey? We have to use technical terms. Will you obey a teacher continuously? Hm? This is the question. Well, strictly speaking, in the domain of potential flow and movement, in other words, in the domain of a transition, there are two very important points. Two important points. One is something which is always nebulous and which never used to lead in unexpected directions.

[38:06]

More than you have expected. What is it? Well, in other words, I said, okay, for instance, you always tend to depend upon the sutra every day. Let's go to the other shore. Let's go to the other shore. So, in a way, we have to let go to the other shore. But, the other shore is described by technical terms, Nirvana or enlightenment. But whatever you say, whatever kind of terms you use, anyway, the other shore is still in the domain of time.

[39:17]

Okay? It's not something which is always existent on the basis of the idea of subsequent. Subsequent. Permanent. So, one point is, at any cost, we have to work. We have to work towards the destination, which is called the other shore. Okay? And then, in the process of working to the destination, the moment after you arrive, moment after moment, is based on, anyway, law of changes.

[40:23]

Okay? Which is, which seems to be negative, invasive. Then in the process of reaching to the destination, reaching at the destination, there are many things which have to surround your life. Sometimes you have to fall into the river. Sometimes you have to stumble the rock. And then, you have to be careful not to stumble on the rock, not to fall into the river.

[41:44]

Controlling yourself. Controlling yourself. Controlling yourself. Okay? The second point is, in order to reach at destination, we have to make sure of taking one step ahead firmly.

[43:00]

Firmly. In other words, in the light of, in other words, you have to walk completely. You have to take one step completely. So as not to stumble, in other words, you have to fill up in one step. In the light of, in the light of sublime fact, which we are already linked to the essence of life, which nobody can control or try, arbitrarily, at random.

[44:03]

It seems, it seems, in one step, one step, in other words, in one step, in the name of one step, there is very important sublime fact, which you are linked to essence of life, which you are qualified to retain in your life, in order to reach the other shore. In other words, I'm going to say, we prove of ourselves, consider us a presence of our lives already. A man has the making, the making, which enable him to receive this sublime serious fact,

[45:35]

which all of us, which he is already linked to essence of life, supported by many things. Then, man has the making, that he is trying to come face to face with difficult, whatever kind of difficulty there may be.

[46:14]

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