The other day, just briefly on the subject of five eyes according to Buddhism. Today I would like to explain a little more according to the explanation which occurs in Sutra Daichi-doron, named Daichi-doron. The as mentioned the other day, the eye is divided into five kinds of

[01:09]

categories. The physical eye, the heavenly eye, wisdom eye, Dhamma eye, and Buddha eye. In Daichi-doron, it says, the physical eye can have sight of near, not far, of front, not rare, of outside, not inside, of light, not night, of the upper side, not the lower side. Those hindrances enables one to

[02:21]

seek heavenly eye. The physical eye can have sight of near, not far, of front, not rare, of outside, not inside, of light, not night, of the upper side, not the lower one. Those hindrances enables one to seek heavenly eye. Strictly, when you look upon over your life, the mostly men try to making a plan what to do. If you are, if

[03:37]

you are the college student, I think the, probably you may, you may plan, you may make a plan of what to do. In a couple of years, after graduate, after graduate from school, what to do, you know, you are trying to, trying to make a plan what to do. Then after graduation, fortunately you got the job. Then you got the job, next moment you are trying to make a plan of what to do. Well, in a couple of years after getting the

[04:42]

job, well, I want to, I want to get a sweetheart. What kind of a sweetheart fit as suitable to me? You know, you are always thinking and looking for a sweetheart. Well, she is, she is my sweetheart. Then after getting the sweetheart, you again trying to make another plan. Well, if I, if I get married with my sweetheart, I need some sweet home. What kind of a sweet home is better for me? You are always thinking of a sweet home. Yes, I think western style is better. No, no,

[05:47]

not western. I want the oriental, oriental style of the architecture, architecture, you know, house, like a tea room, you know, very simple, simplicity, with a feeling of simplicity. This is better. Then you try to make the sweet home in the depth of the mountain, which is called tea room. Then after making the sweet home, as the next step you are starting to make a plan, another plan. Well, I want to, I want to get just one child, not two children, you know. I want, I want three. No, no,

[06:48]

it's too much. Maybe two, one or two, that's enough. That's your, that's a new plan. After getting the one or a couple of children, then you are making another plan too. Well, after, well, when I, when I get older, I have to prepare for my life, for the rest of my life, what to do, you know. So, when I grow, when I grow older, I want to, I want to get back to Japan and spend the rest of my life anyway. After going back to Japan, in order to spend the rest of my life, you are next, you are making the next plan. Well, when I come near to the death, what shall I

[07:56]

do? This is the human's plan, human plan, human life's plan. But always you can see, you can see, just you can have a sight of near, just near, that's a couple of years or several of years, several years, that's all. It's pretty hard to have a sight of the far, life after life. In Buddhism, we have to, as long as you are Buddhist, you have to see, you have to see the far distance, far distance, thousand miles, more than thousand miles away, which means life after life. The, the physical eye can have sight of front, not rare, not rare, you know.

[09:11]

Then when I was a college student, I got the, this, I got the part-time job, watching the, the working in the bookstores, the bookstore, just standing and taking the, watching the, watching the book, so as not to stall, stale, you know, and take care of customers, the customers. When they come in, saying, shall I help you? Something like that. Then I stand, always looking at the front, but one day I didn't, I didn't notice the people were coming, coming behind me, so I just stand and looking at the front. The master, master says, the bookkeeper, bookkeeper, no, bookkeeper, you know,

[10:16]

but the master of the bookstores says, why don't you look at the back? You know, I can't, I couldn't, I couldn't see the rear, but master of the bookstore says, you should see, you should see the back rear, you should see behind you, what happens, what happens, so I didn't understand why, how, how I could, how I could see, you know, behind me. Then, next day, I was fired. The physical eye can have sight of front, not rear.

[11:32]

Of outside, not inside, you know, you understand so well, you know. If you see the beautiful clothes, you know, you want to, oh, I wish I could, I wish I could wear the beautiful robe, beautiful clothes. You see the Japanese kimono, oh, Japanese kimono is beautiful. I wish I could wear, even just once, Japanese kimono. Not inside, inside is, you don't, you don't care, you don't care what kind of stuff is in it. You know, in Japan, particularly after the Second World War, you know, Japanese lady wear, Japanese lady have many chance to get beautiful

[12:47]

western style of dress, you know, and shoes, and waving hair, permanent, beautiful purse, you know, beautiful ring, diamond, with diamond. Then, they always go to her office. That's okay. That's, that's, that's up to the, you know, the individual. That's all right. But sometimes I found the very strange thing, you know, the, you know, the, I thought I found a beautiful lady wearing the beautiful dress, wearing the beautiful ring, and hanging, carrying the beautiful purse, and wearing shoes.

[13:55]

You know, I thought how nice, how beautiful she was. Of course, she was born, she was birth of the noble, noble family, I thought. But, unfortunately, she went home very poor. Shabby, shabby house. Poor house. Just outside is beautiful. Just outside is beautiful. Uh, and those hindrances enables, enables one to seek heavenly eye. As mentioned the other day, the, the human eye, human eye is not merely super, superior, superior one.

[14:59]

Uh, ego can have thing, can have things which human eyes cannot see, in the high airs. Now, can see something in the dark that human eye cannot see. Uh, but the, as mentioned the other day, the world, the way we live, the world is not merely the world seen from the physical eye alone. If so, if so, if the world, there is only one world seen from the physical eye alone.

[16:04]

Uh, I said there are, there, there is no suffering, you know, no suffering. Like a heaven, you know, heavenly, heavenly being. If you can, if you can be born in the heaven, you can get anything what you want. If you can get anything what you want, there is no desire. You know, there is no desire. It's not necessary to get the desire, you know, because everything is there, you know. In other words, desire is filled with your whole life. Nothing else, just a desire's world. If so, there is no desire. The same is to be said of the physical eye, you know.

[17:05]

If there is only, just only one world seen from the physical eye alone, no trouble, no suffering. But, unfortunately, you suffer. You suffer. Why you suffer? You suffer, yes, you suffer implies to exist, uh, to exist another world, another world. Suffering enables man, enables man to seek heavenly being, heavenly eye. So heavenly eye can see form of provisional existence, provisional existence based on the aggregation of things produced by the law of consider, conditioned origination. The heavenly eye can see forms of provisional, provisional existence based on the aggregation

[18:18]

of things produced by the law of conditioned origination. So anyway, uh, but, excuse me, but cannot see, cannot see the true aspect of all things. The true state of all things enables one to seek wisdom eye. So as mentioned before, as mentioned the other day, the, when the, when a frog are confronted with a certain, uh, disaster, heavy, uh, falling, the, the heavy, heavy rains, uh, which, uh, let, uh, let the, let the well filled with, uh, be filled with the water, heavy rain, rain with the rain and spilling out over.

[19:23]

And it let the frog out of the, out of his world. And then he finds, he finds another world. Then he, he find another world, uh, let him to start to suffer. What's the matter? What's the matter? What shall I do? This is the why he seek the suffer, the suffer enables man to seek heavenly eyes. So using the, using the modern instrument, telescope or telescope, microscope, or satellites and the television and so on, and try to see, try to see, uh, something a thousand mile of mile away. What is happening?

[20:31]

You know, and sometimes the, uh, frog come to the Zen center to sit meditation. And then he got the enlightenment, but it's not the real enlightenment, sort of enlightenment. Then heavenly eye can see foremost. This is even the enlightenment, which, uh, frog believe through the, his practice. I got enlightenment. Unfortunately is provisional, provisional existence of all things, uh, based on the aggregation, based on the aggregation, based on the aggregation, aggregation of the, of things produced by the law of conditioned origination, but cannot see the true aspect of things. The true state of all things enables one to seek

[21:38]

wisdom eye. So what the frog believe, believes, uh, uh, instableness. This is enlightenment, is, uh, trouble, which brings about sufferings. Then this suffering enable a frog to seek another eye. It is wisdom eye. The wisdom eye cannot see an ordinary person. It cannot, uh, accept it, uh, wisdom eye cannot accept various aspects of phenomenon by realization of no discrimination and of no attachment to

[22:42]

objects. It, the wisdom eye cannot save people because of its no discrim, uh, discernment. That's why people seek dharma eye. So the, if you understand the, that the, uh, enlightenment, what you have experienced is sort of a delusion. Uh, it may, it enable you to practice harder and harder, uh, sincerely, truthfully, under the guidance of the teacher. Um, then at that time you will, you will get, you will get the wisdom, wisdom eye.

[23:46]

Uh, how difficult, uh, how difficult do you get the enlightenment? How evasive all sentient beings exist in how the, in how evasive, how evasiveness all beings, all things exist. All the sentient beings lie in. So through the practice, through your daily life, according to the hard effort, I think you will experience a sort of a principle, a law, a sort of transiency or emptiness. Emptiness. At the same time you, uh, practice, uh, practice actually.

[24:57]

Uh, no, you practice, uh, you practice zazen and at the same time you try to read hard. A number of Buddhist book. Think through those hard practice of doing zazen and reading book, Buddhist book, you will understand, uh, you will understand, uh, clearly what all, all things are. Your understanding is clearly. So wisdom, uh, I cannot see an ordinary person, cannot see an ordinary person. Just you, you concentrate on understanding of yourself through the practice, through the reading

[26:07]

the Buddhist book. But wisdom, I cannot see an ordinary person. In other words, you try to just seek for, you try to seek just the Buddhist world, Buddhist world, emptiness, what emptiness is like, what wisdom is. The wisdom, I cannot accept various aspects of phenomena. It's pretty hard, it's pretty hard to accept various faith aspects of phenomena. Noisy world, in other words. So you, you, you want to, you want to go to the depths of the mountain. Which brings about the stillness and tranquility, you know, for your life.

[27:10]

But wisdom, I cannot accept, accept the various aspects of phenomena by realization of no discrimination and no, of no attachment to any kind of, to any kind of, to any kind of object. So wisdom, the, through the practice, through the reading the Buddhist book, you, I think, I hope, I think you will get, you will get, you will attain sort of enlightenment, wisdom. You will understand what the emptiness is. At that time, the, the all various faith aspects, faiths of human life, you, you are liable to look down, look down upon the various faiths of human life. Noisy world, outward, outward attractions.

[28:15]

It's pretty hard for you to accept. As they are. So you, on the other hand, you try to get rid of those by living in the depths of the mountain. The wisdom, I cannot save people because of it's no discernment. That's why people seek Dharma-I. So it cannot save people. Now even though you can understand what emptiness is through the practice, you cannot, you cannot save others. You cannot save others. You cannot understand the, another type of human life. You know, you cannot understand outward attractions. Outward attraction, you believe outward attractions are

[29:18]

something wrong for you, practitioner. So you try to get rid of those unconsciously or consciously. It cannot save people because of it's no discernment. There is no feeling of discerning what other people, other type, another type of human life are. In order to live together in peace. So that's why people seek Dharma-I. Dharma-I enables one to go planting into learning all the existing state of all things and realizing

[30:26]

them in their suchness. But the Dharma-I cannot simply understand what the various phases of human life are. Human life are. A Dharma-I enables one to go, to go planting into the practice, into the learning the existing, existing the state of all things. In other words, Dharma-I enables you to try to learn something, what all things are. And realizing them in their suchness, and you understand, even though you understand

[31:35]

what, what all, all things are, various phases of human lives are. You cannot, the Dharma-I cannot, cannot give a solution, cannot give a solution to those who has, who has very strong suffering, very heavy suffering. So at that time, you cannot, you cannot, there is no way, and yet you cannot, you cannot find the way of saving all sentient beings, saving the people, saving the people. I think through the practice, through the Dharma-I, you can understand yourself, you

[32:37]

know, when you are confronted with a sort of a difficult, some of the difficulties. You can't understand so well, and you, you may find a sort of, a sort of solution. But when you, when you, when you try to, when you try to guide others, others who has suffering, you cannot find a better way of guiding, better way of solving some problem. Because you don't understand the completely, absolutely, the all phases of human life, various phases of human life, because various phases of human lives, number of countries, various phases, more of human life.

[33:38]

So from this point, how you, you understand how difficult to save, to guide, to teach others, to help others. So that's why we need Buddha's-I, at last. Uh, when I was a college student, I practiced, I got the, uh, uh, we make, we made it the rule to have, uh, to have a course of Zazen. Not only priest, all students of Komuso University must take a course of Zazen.

[34:48]

Otherwise you cannot graduate. But student don't like to sit. Every time when the course of Zazen start, they sneak out. Out of school. Zazen was, Zazen class was taught by the Sawaki Roshi, one of famous Zen master. At that time, Sawaki Roshi told the students very interesting stories. The, in Japan, uh, there are, there are lots of shrines all over, all over Japan, you know. Small and big, national shrines, or province, the small shrines in province, you know,

[35:56]

in the countries. And Japanese people, uh, love so much, uh, going to the shrine to pray to God in order to satisfy themselves. They asking the God, please, uh, give lots of money to me. Like, uh, please give me happiness. Offering the coin, pennies, or sometimes a dime, or a nickel. Quite a few offers, offers a bill, one dollar bill. There are lots of people offers just one penny. And then, nevertheless, they want to, they want to ask a lot of things.

[36:59]

More than worthy of one penny. Lots of things. Please give me a lot of money. Please give me the happiness. Please make my family happy. But offering is just one penny. And Sawaki Roshi said, uh, you know, one of Japanese people, uh, went to a shrine in the early morning, uh, in one winter season, in chilly, chilly weather at that time. Uh, he, uh, went, uh, he went to, uh, he, he, uh, went up, uh, he climbed a stone, uh,

[38:02]

rock, stone stairs, number of stone stairs. You know, in Japan, uh, you will find, uh, lots of, uh, uh, uh, the stone step, stone steps, thousand, more than thousand. And then on the top of the steps, uh, stone steps, just, there is just a small shrines. You know, people love Japanese, uh, love so much, climb the lots of, uh, hundreds of stone steps and pray to God, please give me lots of money. And one day he went, he climb, uh, he climbed the number of, uh, stone steps in chilly weather. Uh, wearing the geta, wearing the geta, the sound, sound of geta, clang, clang, clang,

[39:10]

echoes all over, all in the country. Because in the early morning, the country is covered with stillness, you know, tranquility. So this guy climbed up, making a noise, clang, clang, clang, clang. Echoing to every inch of the mountains and village. And then at last he plies, he pray, please give me lots of money. After praying the God to, uh, God, uh, he went down, he went down step, clang, clang, clang, clang. At that time, fortunately, he found gold coins, gold coin, wow, beautiful.

[40:16]

So he thought, he thought how quick, how swift, how swift immediate effect is taken, is taken. You know, thank you very much, God, for God. And then try to, try to, he, he is trying to get the gold coin, but he couldn't. What's the matter, you know. But he could see it, but he couldn't, he couldn't get it. So he touch it. At that time, you know, the, in the chilly weather, you know, the coin was completely covered with ice, covered with ice. But the curiosity, it was getting bigger and bigger, you know, I want to get it.

[41:23]

At that time, he found, unfortunately, he found some person coming up the bottom of the stone steps, wow, I should, I should, something should be done quickly. Then he got some good ideas, very good ideas. He just stand up with calmness and urine. And urine of the, you know, they stand up with calmness and and splashed the areas around the coins with urine. And in a few minute, in a few minute, he looked, looked at the coin,

[42:32]

so he got it and put it into here, three, this. At that time, he was, he felt some warm, lukewarm, lukewarm. Oh, good. He had the very pleasant feeling of coming from a lukewarm, you know, lukewater. Ah, that's fine. And then the moment when I, when I tried to take one step down, unfortunately, he wake up. Unfortunately, it was a dream. And then immediately he felt something, something, something came, something was coming to the,

[43:35]

to touch, you know, his body. It mean the, actually, actually he felt some lukewarm, lukewaters, warm, like a lukewater. The, the, around the bottom of his body. Wow, what's the matter? Then he suffered. He said, Sawaki Roshi said, then he suffered. What shall I do? But because it was real, it was, this happened, this happened was in reality, you know. This is very interesting stories, you know. If you see, if you see something from a physical eyes and heavenly eye,

[44:40]

you always try to pray, you know, lots of money to God, please. And then find the coin, you know, and just the, the, just in front of you. Then you find, you enjoy it so much, you know. You feel pleasure. This is, those are the, you experience, you experience a good feeling by praying to God, praying to the gods. By finding the gold coin, but those experience are still in the physical eyes or heavenly eyes. In other words, heavenly eyes or physical eyes lies in the domain of the dream.

[45:46]

That's all. And then what is real life, real life? After waking the dream, the real life start to begin and start to work. You know, real life start to work after waking up. In other words, the moment when you suffer, when you suffer, new life, new life start to work from this point, from the suffering. Wow. That's why Shakyamuni Buddha says, life is suffering, life is suffering. The suffering is not the pessimistic ideas, you know, suffering is truth. With the warm feeling, like lukewarm, he was really pleasured.

[46:51]

He was really delighted in feeling this warmth. But unfortunately, it was a dream. It was, it was happening in the dream. After the waking the dream, waking up the dream, he suffered really because real, real life, real life makes, makes appearance in front of him. Then he suffered. The thing to suffer is to realize how evasiveness all sentient beings rise in, lie in. It means you, you start to find just the part of the truth, a part of the truth based on the principle of emptiness or transiency.

[48:01]

Then you try to practice hard, practice. But, you know, the, the embodism, it doesn't, it doesn't mean that even a dream is not, is something wrong. Dream is dream. A dream is not a mind, a dream is not a body, a body is not a mind. It's a matter of making a choice between two. This is good, this is bad. Dream is dream is that we have to, that the dream exists in the Buddhist world too. The dream exists, what dream exists in the Buddhist world means we have to take good care of dream as it is.

[49:07]

As it is, without making a choice, without getting rid of, without hate, without hating, without choosing the between two, this is good, this is bad, without discrimination. When you come, when you come a two years old child, a child of two years old, you have to take good care of him, of the two years old as he is. When the person of 20 years old comes up to you and asks some question of you, you have to take care of him as the person of 20, 20 years old is.

[50:17]

Without discrimination, two years, a child of two years old is something wrong or something good. I don't think so. Because a child of two years old, a child of one years old, a child of 20 years old, whoever they are, lies in the Buddhist world. If so, we have to take good care of them with considerate attention, with wholeheartedness. So dream is dream, dream is all right, but dream is not a matter of attachment excessively, excessively.

[51:28]

Like this guy who dreamed, praying God, asking please lots of money, give me lots of money. You should remember dream is not a matter of attachment excessively. A dream is a matter of a clear understanding after waking up, after waking up. Then after that, you will realize real things.

[52:33]

What real things is. So in the Buddha's eye, the Buddha's eye has the four kinds of eyes enumerated above existing in the Buddha's body. The physical eye, heavenly eye, dharma eye, wisdom eye. So even a physical eye, even a heavenly eye are not something bad, something wrong, not something wrong. Guilt is not something wrong, something bad. Important point is you should understand clearly what guilt is. In terms of, in the light of Buddha's eye, at that time you can accept, you can deal with it.

[53:42]

You can face guilt as it is and can deal with it. If so, in our daily life, I mention always, I think all of you experience, have experienced a lot of things even in practices of Zen. Sometimes discourage and despair, sometimes encourage yourself. Sometimes our practices are in ways drooping. But whatever happens, the number of, number of things what happens in the Zen are not a matter of attachment, excessively.

[54:55]

Important point is that you should know clearly what they are and also you should take good care of those. Taking good care of those is, is, I mention always, to rise, to rise to the sky. To rise to the sky. If you want to live in a house, house must be settled

[56:01]

absolutely with dignity. Because of enabling, enabling a man to live in peace, in happiness. But as a whole, the building, a building must be something which always standing, always standing upright on his, on his foundation. Whatever happens, rain falls, snow falls. The house must be rise to, towards the sky. With dignity. At that time, people can live, can live there with peacefulness and happiness.

[57:09]

With respect. But if you, if the building, if the house is moving always, it enable man to feel uneasy, uneasy. To move, what the house move and enable, enable man feel uneasy is to sway away always, to the right, to the left, in all direction. Every time when you got sort of events, number of events, you know, the moment when you see a beautiful image of the Amitabha and Bodhisattva, you are amazing. And be at a loss what measure to be taken.

[58:13]

And then you ask, what shall I do? As mentioned before, you know, they already, they already, who is about to pass away, they ask the great, great priest, please let me go, please let me go in peacefulness. The priest says, let's chant the name of Amitabha. Then she chanted the name of Amitabha. Immediately she, in a few minutes, she saw a beautiful, beautiful scene. She saw a beautiful image, she saw a number of Amitabha. With a number of Bodhisattva coming down from heaven.

[59:21]

And they said, please come in, come this way. She was just amazing to see them coming down from the heaven. Then she asked the priest, what shall I do? And the priest says, let's chant the name of Amitabha. And then she again, she chanted again. The next moment she saw the number of Arhat with a shaved head, wearing a shabby robe. And they said, come in, come this way. Then she also was amazing to see them, to have seen the ugly figure of the Arhat. Then she asked the priest, what shall I do?

[60:28]

The priest says, let's chant the name of Amitabha. Now, what shall I do is to make this lady sway away, the inaugural direction. Every time when she saw whatever kind, beautiful or angry, miserable. If so, she cannot stay, she cannot live in her body. In her house, in peace. Because her house is always swayed in all directions. To the right, to the left. Every time when she saw anything, what shall I do? Asking, what shall I do? But important point is, as this great priest says, let's chant the name of Amitabha.

[61:32]

Means, let's rise to the sky on your round cushion. As long as you sit there, you make every possible effort to rise to the heaven, to the skies. Sticking up, which is taller than the empire building, more the Everest, Mount Everest. Having the straight posture. At that time, you can live. You can live in your house, in your house, in peace. Even though you don't understand with intractable sense, you don't understand, maybe. But it is still true that you can.

[62:34]

You can live in your house, in peace. So last night, the Tsukiroshi said, don't move. Don't move is very important. Don't move. Don't move is to rise up to the sky. Don't swing to the right, to the left. Every time when you see whatever kind of stuff is fall down or coming up to you, you have to take care of those. You have to take care of those. It is to rise steadily to the sky. To rise high to the sky is to take good care of many things.

[63:35]

Delusion, or snow, or rain, or poison arrow. Whatever they are. Without discriminating. This attitude is based on the Buddha's eye. Buddha's eye. That's why we have, our practice is not, doesn't, our practice by no mean rise in the practice of the Zen alone. But in the domain of daily life, wherever you are, wherever you are, you should take good care of your life, step by step.

[64:40]

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