I have had a chance to speak twice during this session, so I would like to explain about the five eyes, five kinds of eyes according to Buddhism. In Buddhism, the eye is divided into five kinds of

[01:07]

zones. One is the physical eye, the second is heavenly eye, the third is wisdom eye, fourth is Dhamma eye, and fifth is Buddha eye. Today, at any cost, I would like to explain those five kinds of eyes briefly, just the outline. The most important point, the way you consider the five kinds of

[02:18]

eyes according to Buddhism, is that even physical eyes, even physical eyes exist in Buddha's eye. This is a very important point. For instance, it means the physical eye, or the eye of those who have a material body, exists in the Buddha's eye in peace. In other words, the physical eye, even the physical

[03:19]

eyes, exist right in the middle of a circle. According to the way of way of thinking in Europe, the other day I mentioned, as I mentioned, the one way of understanding something in Europe is according to dialectic, you know, way of understanding something. A thesis, antithesis, and synthesis. According to this way of understanding, I think our life draws a beautiful circle, like this, you know. Not

[04:29]

only just one circle, you know. The beautiful circle, what do you call it? Spiral? Spiral. [...] Spiru? Spiral. Spiral. Spiral. You know, you will see the vastness of the beauty drawing the spirals, you know, like this. The other way of understanding in dialectic, I think it is according to the alternative judgment. You know, they are making a choice between two, this or that, something like that. But in Buddhism, it doesn't create a spiral in life, according to the

[05:45]

way of understanding in Buddhism. Just one circle, big, huge, vast, what would you call it? Monstrous, you know. Monstrous is, you know, the... Monstrous are circle. Which you cannot understand exactly what it is. So even the physical eye exists just in the middle of the

[06:45]

monstrous circles, you know. This is the Buddhist way of understanding. So from this point, the world you see, the world you can see and consider complete or true. You know, it's not merely the world that your own physical eyes creates. In other words, it is really impossible that just only the physical eye exists in your life, in life. If

[08:01]

only the physical eye exists in this world, without allowing any other kind of world, you know, it is impossible to realize suffering and pleasure, you know. For instance, you know, the frog, a frog. If you think, if you think there is just only the world which your physical eyes can see in this world, that world looks like the small world where a frog exists, like a

[09:18]

well, like a well. So I think for a frog, even a small well, even a small limitation, in the limitation which is called a well, it make him, it make him happy, it make him enjoy himself to live his life. There is no trouble for the frog. You know, Katagi was born in this world, in Japan, not in the United States. In certain circumstances created by my parents, you know, when I was a child, I always believed the station of my town was best in this

[10:42]

world. The reason was very simple. From the entrance, the reason was that from, I couldn't, I couldn't see the train, you know, from the entrance because we have to, we have stairs and people ride, ride on the train. So people cannot see the train from the entrance. So I believed, I believed that this station in my town was best. Even, even the big stations, big station, bigger station, a big station of Kyoto or Osaka and Tokyo, you know, the station of my little town was best for me. This looks like the frog, frog's world. Even though, and also, I couldn't find any kind of trouble for me. This station was best, you know, I

[12:07]

believed. No trouble. But unfortunately, you know, the, I can, it is impossible for me to remain, to remain the, the being in the same level, which is called a child, named Katagiri. It's impossible. So unfortunately for me, I am, I am, I must, I must grow up, you know. Unfortunately, the fall of frog, he may find, he may find sometimes disasters, you know, the heavy rains, you know, so when, the way he has the heavy rain, I think his world is spilled over, you know, with the water, the rain. And then the heavy rain, the let him, let him go out of the well, small well. Then, at that time, he is surprised. He is amazing, you know, to find another world, what's happened? It is my world, it is not my world.

[13:34]

At that time, he suffers, he suffers. So what, what he suffered means that there is not only, there is not only the world which the frog himself believes, this is my world. Through his physical eyes, you know, then the Buddha says that in Buddhism, you know, there is another, there is, there is another world, which is called the heavenly eye. Heavenly eyes, Dharma eyes, and the Buddha's eye. And also in the world realm of the Buddha's eye, there are four kinds of eyes.

[14:39]

Then in the heavenly, in the heavenly eye, when the people, when the frog finds another world, which is called the heavenly eye, he suffers. He starts to suffer. Then, you know, his own world and another world, he has found. And also his curiosity compels him to find something else. Employing, sometimes employing the modern scientific instrument, telescope, microscope, and sometimes satellites, sometimes a television.

[15:52]

And also sometimes he tried to employ, employed a kind of instrument, which is called the Zen. Yes, Zen is best. So through the telescope or satellites or television, you can see things. You can see things that your physical eyes have never seen before. And then you can make it, you can make it beautiful. You can make it romantic. You can create, you can create a beautiful or romantic world.

[17:02]

Which is called, which is called, which, I don't know, there are many words. The hallucinations, or sometimes beautiful things which might happen in the moon. So through the microscope, you can see the vivid, actual activities of the soul of, what's it called? I forgot the words.

[18:05]

Sort of a germ. Bacteria, that's right. You can see the vivid, actual activity of bacteria, bacteria. The sort of, the planaria, you know, something like that. Then you are very enjoyed, really delighted in seeing the world which you have never seen before. Through the telescope, through the microscope, through the satellites.

[19:14]

It is called the heavenly, heavenly eyes, heavenly world. Sometimes a frog tries to sit in meditation coming to the zen center. Zen. Expecting something, you know, expecting something. Because he already, he has already suffered. Due to finding, due to find another world, which is called heavenly world, heavenly eye. So anyway, he wants to research what the heavenly eyes, you know. Then he tried to come to the zen center to sit. Tried to enjoy, tried to join the session, you know.

[20:27]

Which it is first time for him to sit. That time a frog is maybe amazing to find very wonderful world. Beautiful world. He has never seen before. Including pain, feeling the pain. Including the pain, including the pleasure. Sometimes he finds, he finds a beautiful face. Beautiful face of bodhisattvas, amitabhas, kind of bodhisattvas. Sometimes miserable face, look. Of arahat, you know. Shaving head, wearing the shabby, shabby robe.

[21:35]

Then he is, I think, I believe, I believe through the... He believes through the practice of meditation. He finds, he finds a beautiful world. He has never been seen before. This is true. But unfortunately, he experienced the heavenly world, heavenly eye. Heavenly world through his own heavenly eye. Then he started to find another world which is called the wisdom eyes. Wisdom eye. Because all experience, all experience which he has had

[22:53]

through the practice of zazen is just only one world. In which he can put down the root of peace or rest firmly. Through the hallucination, through the seeing the beautiful, the beautiful look of amitabhas or bodhisattvas or something sometimes which is called enlightenment. Wow, beautiful, you know. Then next moment he goes out of the zen door and goes out of the zen center and he faces, he is confronted with a noisy world. The noisy world, the city world

[23:57]

make him come back to his delusional world, worldly world. At that time he cannot help being amazing, you know. To find another world. Because he believed the experience through the zazen, through the religious life, he believed this is only one world which make him feel a surge of relief. But actually it is not. Then at that time he finds something else. How, you know, how transient the world,

[25:07]

experience which he has had is. At that time he finds, he finds something else. How the, how, you know, the how the, you know, the [...] What word?

[26:09]

How evasive, how evasiveness, how evasiveness Evasiveness? Hard to catch? Evasiveness, I'm sorry. How evasiveness, you know, the world he has believed is. What he finds, he finds another world, how evasiveness it is. It's a new world for him which is called wisdom world. Wisdom world. Through his own wisdom eye. Aha, then through the frog that tries to the book, read the book.

[27:27]

Explanation of emptiness, you know. Wisdom. Yes, I understand. But I'm sorry, unfortunately it is not enough, you know, to understand completely his whole world. In where he can, he can't put down the exactly the root of peace or rest. He has to find another world too. When I was the college student, I think as I mentioned before, you know. I studied Buddhist psychology. Particularly taking up, particularly searching the special mind which is called wisdom. Based on the delusions.

[28:37]

So I tried to write the thesis, you know. In order to graduate from the college in safety. So day in day out I tried to study hard, reading lots of books. Then the moment when I finished writing the thesis on the subject of Manas. I got enlightenment, wow. I understood completely how wonderful Buddhism is. So I was very proud of myself. You know, humming. This was my first enlightenment.

[29:58]

But unfortunately, I had to find the new things. How evasive my enlightenment was. How evasiveness, you know. Because, you know, even though I understand what the emptiness is through my intellectual senses. Yes, I understand, you know. But on the other hand, in actual daily life, I couldn't take care of my life. Completely, always. Something made me always confused. The moment when I was confronted with a busy world, running the cars, which is called kamikaze car.

[31:08]

Like this. It was worse. It was worse than the experience of the frog. If you try to pour the water over the frog, the frog just exists. But that's all. But for me, it's not all. What happened? And then it made me headache. And then it made me confused. I couldn't control my life. So at that time I had to, I cannot help finding another words. Asking to myself,

[32:12]

there is another world which is called truth. Which is called a wonderful world. Which makes me peace. Where, in which, I can safely put down the root of the peace, or just the peace or rest. Then it is called the Dhamma world. Dhamma I. Dhamma world through the Dhamma I. At that time, you have to realize what Buddhism is,

[33:15]

what emptiness is, what wisdom is. Extending into your daily life, how to deal with the things or events as you come into contact with life, you know. So Dogen then says, it is difficult. It is difficult to harmonize the mind as it comes into a contact with events or things. Yes, it's pretty difficult. As soon as, when I was confronted, came across

[34:15]

the reckless running of the car, which is called a kamikaze car. At that time I couldn't completely control my mind. And left me in bewilderment. What shall I do? Then I always, while in Tokyo, I went out of my house to go shopping or something like that. I always had a headache. I always had a headache. When I came back to my room, I couldn't stay.

[35:18]

I couldn't sit in front of my desk and study. I couldn't study with calmness. Always my mind is fluttering. My mind was always fluttering. Like a butterfly. It took me so long to make my mind calm so that I might study, I might concentrate, I might devote myself to study Buddhism just in front of my desk. It's pretty hard. So I think at that time you can realize

[36:19]

that Buddhism is not intellectual understanding anyway. Buddhism is understanding the actual of various phases. Understanding the way of dealing with the actual of various phases of human life. Every time when you come into a contact with things or events, I experienced the first day of this scene. Very funny. I sat here. You know, to tell the truth, don't believe me. Kathakiri Sensei

[37:23]

got enlightened. No, I don't think so. I always create delusion in my brain The first day of my session, this session, I found the very strong the growth absurd of the anger. Many times very often the students ask me what should I do? Because I found I found the surge of surge of anger in Zazen. At that time, don't pursue. I said, don't pursue, don't repass. Just sit. Just sit. But in my case,

[38:25]

when I I said to myself, just sit. Don't pursue, don't repass. Just sit. But I couldn't deny, I couldn't deny actual fact which absurd of anger is bubbling up from the bottom of my mind. I couldn't control it. Uh-huh. What should I do? So at that time, I felt I may not deserve I may not deserve to be called Katagiri Sensei. I felt I may deserve to be called student monk. That's good. You know, every time

[39:31]

every time you come into a contact with any kinds of things or events important point is how to deal with it. How to deal with it. With the composure which comes. This is the Dhamma word. You can see something through the Dhamma eye. Okay. Then the Zen master says even though you don't understand what Zazen is, just sit. Just sit. When you can control

[40:35]

when you cannot control your mind when you realize how difficult to control your mind you experience something like the sort of many of the small enlightenment which is called sometimes emptiness based on the emptiness or sometimes I have to deal with my life day in and day out with calmness. Then at that time Zen master says just sit even though you don't understand. Yes, I should. Then you can plunge into the Zazen world the practice of Zazen without

[41:38]

any doubt because you realize how difficult to control to deal with your mind your body As they come into a contact with an event a sense then you try hard to set meditation you know Zazen But unfortunately you have to find another one more another world this is called the Buddha Buddha's world through the Buddha's eye someone

[42:39]

ask you what Zazen is how useful Zazen is I wonder how many people they are saying just sit with confidence I think the question is the question which other brings up in front of you leaves me leaves you in big words what to do you are completely at a loss

[43:40]

what measure to be taken and when the people ask what Zazen is well, I don't know I don't know then the people sometimes people ask you the way of taking care of concrete the aspect of human life when he is he is in difficulty he falls into the difficulties you may say

[44:46]

to him to try to practice Zazen without ignoring the concrete way of taking care of the actual fact actual difficulties in other words you know you have to realize that how difficult to save people to guide people others to teach others according to Buddhism according to your experience you believe Zazen is

[45:47]

only the practice only the practice that make you settle in peace or happens so ignoring the various phases of human life day in and day out you just sit meditation Zazen, Zazen, Zazen but it is alright to devote yourself to practice Zazen is not something wrong that's ok but important point is

[46:47]

Zazen exist in the Buddhist world in other words Zazen exist Zazen lies in your own daily life in other words Zazen which you inventions which you invention lies in the world rhythm of transiency so even though you try hard practice you will realize how difficult to teach to guide others to save people this is the

[47:47]

Buddhist which is called Buddhist eye Buddhist world through you can see something through the Buddhist eye so according to the place circumstances and place and time Shakyamuni Buddha teach people what Buddhism is like just fit to him to his trouble with which he is confronted so

[48:48]

the Buddha take care of good take care of everything which happens in your daily life whatever they are so Buddha's eye the the the Buddha's eye is the four kinds of eyes enumerated above existing in the Buddha's body this is very interesting very important point so Buddha's eye the Buddha's world is not the special world which as almighty remote from

[49:53]

the human passions and affections because because Buddha's eye exist in four kinds of eyes physical eye the heavenly eye wisdom eye, dharma eye so from this point the world you can see and consider the complete or real or true is also in the world of Buddha in other words

[51:02]

you know the let's imagine there are two kinds of gold pure gold and grit grit grit guilt guilt pure gold and guilt while you believe there is just only one world you can see through your physical eyes you have to always make a choice this is guilt this is pure gold so at that time it forces you to choice

[52:05]

between two this or that but according to the Buddha's eye even the guilt is not merely guilt what you have you have hated even the guilt is a part of Buddha's eyes Buddha's world and gold too pure gold too then how to deal with both those things

[53:06]

in your daily life this is very important you always compare with something with another one with another then you get rid of one from another this is guilt guilt is not so good pure gold is good while you choice between two in that way it means that you unconsciously believe there is just only one world that you can see through the physical eye alone ignoring the rest of others which is called heavenly eyes

[54:07]

with my and so on I think the purpose of life is not to make a choice to choice between two the purpose of life is how to live our life with people in peace putting down the root of the peace or rest in other words standing upright on your foot on earth whatever happens in this respect the purpose of life is not to choice not to choice not to choice between the two

[55:09]

the purpose of life is how to come near how to come near how to come into a contact closer with the truth vastness of the truth anyway in other words buddha's eye buddha's word in other words how to live our lives in peace not in the individual world in the world all human beings lives if so

[56:20]

you know the the you know the we have to do best your best to bring yourself near to the truth to the peace or to the vastness of rest or peacefulness or happiness in order to bring yourself near to it we have to do our best so to do one's best is not to do

[57:23]

one's best with in terms of your own way based on the selfishness and so on uh the in the village there was there was a elderly lady who was crazy little bit crazy there she always

[58:25]

she always take the bath just before the her family started to have a dinner she take the bath took the bath and then she stayed she stayed being in the bathtub until until the family finished having the dinner and then she said after the people finished having the dinner she said hey folks hey boys and girls

[59:29]

I'll bring you bowl and chopstick and pail plates uh to my bathtub I want to I want to wash your bowls and plates and the chopstick with this hot water what do you think about it then the boys and girls brought their own bowls and chopsticks and plates to the bathtub and she washed after she washed her family washed them again with pure water she always said

[60:31]

hey folks bring your bowls and chopsticks and plates to my bathtub because because it is she said because it is wasteful to throw away this hot water now so she wanted to use the hot water because full of full of hot water in the bathtub so she said hey hey come on washed the other day I heard that some people I heard very interesting stories you know they based on what one of

[61:36]

Japanese lady was fired by the American families at that time she was working as housework washing the dishes washing the clothes something like that the Japanese lady washed the clothes and the dishes every day she she washed the dust clothes something underwear along with the washing machine then she washed the clean cloth wiping the bowls and chopsticks and plates

[62:37]

cleaning cloth with her hand so the American American American lady said oh it's nonsense why don't you washing the cleaning cloth with underwear underwear because it is pretty fast you know it is effective effective I think it is effective then I found I met the very interesting the same interesting things the American

[63:37]

people loved so much cats and dogs and cats and dogs come in into the house and dining room on the bed sometimes the cats walk on mud mud and immediately come back he come back to the house and get in into the house that time American lady found the dirty foot immediately she took the clean cloth cleaning cloth and wiped the cat's dirty foot and put it back in the same place and later she wiped

[64:37]

the bowl top stick what do you think? I don't mean that I criticize the way more of western life or oriental life it is up to you what is right what is wrong it is up to you but what I want to tell you is dirty things is dirty things you should feel dirty things dirty things is dirty you should feel of course when you put the dirty cloth and cleaning cloth

[65:39]

underpants or underwears together into the washing machine washing machine doesn't care whatever kind of cloth you put into washing soap doesn't care what kind of cloth you put of course soap and washing machine make every possible effort to clean those but important point is when you face dirty things how do you feel and how do you take care of this how do you take care of this the important point is

[66:39]

you must feel dirty when you see dirty things of course but unfortunately unfortunately you have a very different type of moral life, western life or in terms of individual viewpoint and also it's there are very different understanding understanding even truth even the way of taking care of dirty things or clean thing, cleaning cloth because you have different customs so sometimes you make a mistake but important point is

[67:40]

you must one of human beings one of human beings who has common sense make you feel dirty when you see the dirty things so when you see the dirty things you have to take care of the dirty things as it is this is true in Japanese world we have special sort of old saying the combination of dang and miso dang and color of dang and miso are same so you put many things

[68:44]

together you can do that? I don't think so uh uh so when you see the pure gold how do you feel? pure gold is pure gold guilt is guilt the question is how to bring yourself near to the truth as one of human being is I think

[69:55]

the gold pure gold make you feel so well and also you feel the pure gold lead you to bring yourself bring near to the world the domain of the truth in which not only you but also everybody all human being settle on themselves in peace in happiness in restfulness if so

[70:55]

even though even though to put many things dirty things or green things together into the washing machine is your custom you should arrange you should manage to arrange your daily life in terms of the Buddha's eye not the physical eye not your selfish ideas this is my custom this is western custom this is oriental custom if you realize if you realize that gold pure gold make you feel so well in comparison with guilt on the ground

[72:01]

why it leads human being all human being to come into to bring near to the domain of the truth in which all sentient being live in peace or happiness we manage we have to manage to arrange our life and do our best in order to come closer come closer to the domain of the truth this is our practice this is our practice we are making the Raksu and Kesa according to the traditional way

[73:04]

the people are I believe all of you are amazing to see it why why making Kesa with hand question is not discussion of choosing between two which is good which is bad the purpose of life is just one this one is to guide all human being to come near to the

[74:05]

domain of the truth if you find something which make you which guide you to come closer to the domain of the truth first of all you arrange your daily life and do your best to follow it this is true even though you don't understand the master says just sit even though you don't understand what Zazen is at least while you are sitting in your daily life sitting on your round cushion I bet you have absolutely completely

[75:07]

put down the root of rest and peace right now right here this is the practice of Zazen it is Zazen is the way of doing our best in order to enable human being to come closer to the domain of the truth in which not only individual but also all human being animate being inanimate beings live their life in peace in happiness this is our practice this is the purpose of making our case

[76:08]

on Rakusen thank you thank you I pray over and over I pray over and over

[76:27]

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