Satori is the awareness penetrating through your skin, muscle, bone, and marrow. This is called Satori. Do you understand? What's the difference between awareness and Satori? Well, most of Buddhists explain this, particularly Rinzai, well actually present Rinzai situation is getting changing, changing a little bit, particularly Rinzai in the United States or very famous Zen master in Japan, changing their way a little bit. Well, anyway, it doesn't matter. Most Buddhist school emphasizes this one and that one, that's all. But keep in your mind, this is the first one and second one.

[01:07]

Experience of first one and second one is located in the dimension of Eight Consciousness. That's all. Still it is belonging to human consciousness, which is called unconsciousness. Alaya Vijnana. If you understand everything, in the Alaya Vijnana, it is still something dualistic. Understand it. It's not good enough. Well, in the dimension of Alaya Vijnana, you cannot say happiness is not happiness. Happiness is unhappiness. Or unhappiness is happiness. This is a dimension. In the dimension of the Alaya Vijnana, completely turn into something else. The Alaya Vijnana is the place where happiness turns into unhappiness or unhappiness turns into happiness.

[02:20]

This is Alaya Vijnana. Well, I told you before, if you cry, if you really touch the core of the crying, you cannot. You cannot cry. If you touch the core of happiness, you cannot laugh. You cannot help crying. But this is a level. This is a level. That experience is leveled in the dimension of Alaya Vijnana. It's not good enough. How does, how make Alaya Vijnana possible into existence? This is shock. Realization. Completely realization. That's why I told you, go further one more step. And then what happens? Nothing to say. Nothing to comment. This is a realization.

[03:22]

We call SHO. This is the deepest experience of enlightenment. Which is called BUDDHA. This is a BUDDHA. This is BUDDHA. This is not BUDDHA. Real BUDDHA. It is not real BUDDHA. Real BUDDHA is here. Here. Third category of enlightenment. And then the rest of the two enlightenments, awareness and satori, is absorbed into this third category of enlightenment. So, how can you experience awareness and satori? How you can experience awareness and satori in dualism? No. In here. In the BUDDHA's world. In the BUDDHA's world. That's why awareness and satori is important. Important.

[04:23]

But most of our priests forget to emphasize this. They don't particularly emphasize this. And practice. Continually practice with silence. So he doesn't advocate too much the experience of enlightenment and so forth. Because this kind of satori is experienced in many ways. This satori is a kind of being right proper. Being on right proper rail. If you want to take a trip. Being on proper rail. Course. If you are human, anyway, human must be on proper rail. Which is called human. Well, at that time you can experience a lot.

[05:27]

You can see a lot of scenery. That is scenery. Satori and awareness and delusions and crying and happiness and unhappiness. Those are many things which happen in the dimension of Ayurveda. This is a scenery. But most of people are completely intoxicated by this and that. Delusion, happiness, unhappiness. If you are completely intoxicated by those things. How can you know this? How can you know this? Well, let's imagine. That's why Zen Buddhism always says. Very important thing is the problem of life and death. What is life and death? Life and death is something you can discuss. At the level of alaya vijnana, no, nothing.

[06:29]

Of course you can discuss. But all you can discuss at the level of alaya vijnana is that life and death don't help you when you die. When you die, please die quietly. Be one with death. That's all you have to do. What is that? Death is sure. That's why Dogen Zen says. The total dynamic working of life is total dynamic working of life. Death is total dynamic working of death. That is very quiet. But quiet still. But that is still in dynamics. This is called sure. Dogen explains everything in terms of this level. Not this level, not this level. Please keep in your mind.

[07:31]

This is very important. The fourth reason why Buddha was born is to enter the way of enlightenment. Buddha knowledge. The enter means be with this. This is enter. To enter. Be with this. This level. Enlightenment. Realization. Verification. Confirmation. Be with it. Constantly be with it. How can you be with it? Well, that is pretty difficult. I told you first to shut up and do it. That is not merely shut up. Be quiet. When you shut up completely, you can speak lots of things from your body and mind.

[08:39]

What should you do? For instance, this is a very good example. I explain this like this. Here is a bamboo basket. If you see enlightenment or Buddha's world, according to the first one and the second one, you try to pour the water into the bamboo basket. That is very interesting because lots of excitement. Again and again you pour the water, sometimes nice pure water, sometimes dirty water. You can pour. Then every time when you pour the water, the water is leaking. This is also very exciting for you. Look at the human being. We do all this. Pour the water. They don't realize. I don't mean it is bad.

[09:40]

I don't mean so. It is very important. Pour the water because you have already big bamboo basket. You try to pour the water into bamboo basket. But if you want to understand this, don't pour the water into bamboo basket. Soak bamboo basket in the water. You can get the water. Do you understand? This is the explanation. Nice. So, when you do gassho, soak your bamboo basket in the water which is called gassho. Or soak your whole bamboo basket into zazen itself. At that time, immediately, you can get lots of water with bamboo basket. This is koan. Koan always explain that way. Straight foot, you should get the feet. How can you get the feet by the straight foot?

[10:44]

You can't. But this is very simple. Anyway, soak into it. Soak your bamboo basket into it. At that time, you can experience sho. The genjo koan or bento word, whatever you read, whatever chapter you read, all the students themselves get koan. So, that's why the... I think you will understand the rest of the things. Let me read once more again. One great cause means to desire to cause all living beings to open their eyes to the Buddha knowledge. By gaining this knowledge, the Buddhas in the triple world can turn the wheel of dharma and save all living beings.

[11:46]

If you practice in the dimension of gassho, realization, you can save all sentient beings. You can get water with your bamboo basket. But if you try to pour into your bamboo basket, you cannot save. By this attainment, successive patriarchs raised a flag of dharma and built up their doctrine. At that time, you can. You can raise a flag of dharma. Here is priest's life. You can raise a flag of dharma, which is called priest's life. But it is not holy. I hear of holy. I am a priest. You are not a priest. I don't feel so. The figure of the one great thing is represented by this attainment of Buddha knowledge, which signifies the ultimate nature of the Buddha's knowledge stamped with realization.

[12:51]

I hope you will understand this. Sekito Daishi preached to the assembly and said, the Buddha knowledge is only to attain the Buddha knowledge transmitted by previous Buddhas. It is not a matter of discussing on the effort of jhāna or perfect concentration. Those things happen in this level, in the level of alaya vijñāna. It is not real meaning of dharma transmission from teacher to disciple. You have to transmit this, which is called Buddha. This figure of Daishi points not only to the inner principle of Sandokai, but also to having spirit both of patriarch and of the teachers, the teachings.

[13:59]

If you transmit this realization, you can feel your teacher. You can feel the Buddha's warmness. Warmness of Buddha's freshness. Bone, mouth. You can feel, really feel. So this is very important. That's why the Banjin says, This figure of Daishi points to having spirit both of patriarch's life itself and also their teachings. You can feel. At that time, you can take care of your teacher, whether she is alive or not. Look at the A.H. Monastery. For many, many years, monks served Dogen Zenji.

[15:01]

Just exactly the same as Dogen's alive. A disciple entering his teacher's room to receive the Dharma transmission should first of all culminate in the quest of Daishi and Shisho, and open his eyes to the Buddha knowledge, show it, apprehend it, and enter into its way. Even if Sanmotsu is Shisho, Daiji, Kechimeyaku. They are called Sanmotsu. Sanmotsu. Three things. Even if Sanmotsu is handed down from a teacher to his disciple, it sounds that a blind man holds on a mirror. If there is no realization of the Buddha knowledge.

[16:03]

If you don't realize this, and always going and coming at the level of alaya-vijnana, you transmit the Dharma from your teacher, well, just like a blind man holding a mirror. You don't see the real meaning of Dharma transmission. So, Daiji is really, if you see the Daiji, as you know, as you look at this pamphlet, it is not paper, it is not formality. That's why Banjin says study this. You can feel this Daiji is very patriotic, fresh, warm, you can feel warm.

[17:05]

Patriotic, fresh, patriotic nose and eyes, mouth. That is Daiji. Figure of Daiji. One day, I will explain one by one. You got Daiji, the whole picture of Daiji here. Daiji consists of five figures. Then coming on, we will learn one by one.

[18:07]

In your print, they are all black. Circles are all black. The top one, first one, the second circle must be red. Second circle. And also, the bottom circle here, bottom circle, this is the second, the second circle must be red. When you say second circle, do you mean inner circle? Inner circle. Inner circle. Inner circle. Top one also inner, second inner circle. And also in here, one, two, three, the third, this one,

[19:26]

this circle must be red. This one. And also, second page, next page, inner circle of this must be red. And also, third page.

[20:32]

This is the space, empty space here. In this center, the red letter of Ma. In the middle. Red. Must be red. Ma. Ma. This figure declares that one completes enlightenment after the very beginning of arousing body-mind.

[22:26]

Buddhists and patriots first realize the way that the living and the buddhas are one. That is, the one and divided four. W-H-O-L-E. And constantly, constantly refine mind and knowledge. This figure declares that one completes enlightenment after the very beginning of arousing body-mind. Buddhists and patriots first realize the way that the living and the buddhas are one. The one united undivided whole. And constantly refine mind and knowledge.

[23:29]

This is our explanation of first figure as a whole. Bungee. This is all bungee explanation. Bungee. One completes. This figure implies that one completes enlightenment at the very beginning of arousing body-mind. In other words, in the beginner's mind, the beginner's mind is absolutely identical with enlightenment. The Buddhas and the Patriarchs first realized the way that the living and the Buddha are

[24:33]

one. So the beginner's mind, arousing the Bodhi mind, and enlightenment are completely one, not something different. This is the first point. The second point is that the living and the Buddhas are one, the one undivided whole. The first figure points out two important things here. One, the beginner's mind is enlightenment itself, and the living and the Buddhas are one. And then, the next paragraph, this black circle forms the great way that all living beings

[25:37]

and the Buddha are the one undivided whole, or in the same and the one Buddha nature. This red circle refers to the manifestation of all things in the triple world. The black and red circle implies that the source of spirit is distinctly clear. The unessential phase, that is the offshoot, flows into darkness. Our next paragraph is this. Is that clear or clean? Clean, it's all. Clean. Oh, clear. It's clear. It must be clear.

[26:40]

Clear would be better. Distinctly clear, the flows into darkness. The next part of this reversed subhastika, subhasutika, signifies that mind and knowledge are refined by renouncing all conditional affairs and being against the world. For example, the same applies to the Buddha Shakyamuni, who refines mind and knowledge in the mountain by leaving the castle, by being against the kindness of his parents, and by renouncing the world. Although all are in the same and one Buddha nature, it simply cannot be attained without practicing mind and knowledge. Against the world.

[28:12]

The third line. The third line. Are refined by renouncing all conditional affairs, or being against the world. You read it in Sanskrit. Define the mind and knowledge, the third line. The third line of that paragraph you just read. This reversed subhastika signifies that mind and knowledge are refined by renouncing all conditional affairs, or being against the world. Or. [...] Or being against the world. The red circle. Red circle implies the phenomena.

[29:20]

Human world. And black circle implies the truth. Truth. According to first figure, the Daiji put emphasis on how practice must be. How practice must be. The practice must be not merely practice in dualism, but practice in realization. Practice. The practice in realization.

[30:28]

Realization. Realization means truth. And ultimate truth. And practice is the phenomena. Human world. Human world must be the state of being in reality, ultimate truth. So, in Buddhism, always, Yalitha, sentient beings, and Yalitha Buddha, if you see like this, Buddha and all sentient beings are completely opposed to each other. But, the all sentient beings in the Buddha, the Buddha in all sentient beings, or discrimination or differentiation, differentiation in equality, equality in differentiation, implies falsehood.

[31:38]

Falsehood. And it's called Buddha. So, in the Buddha's world, there are the practice, the enlightenment, people, and Buddha. And discrimination, differentiation, and equality. Practice and realization. So, we have to practice here, not out of this world, out of this world. Wherever you may go, practice must be always in the Buddha's world. So, regardless of whether you are realized or not, your practice is a practice in realization. In realization. This is Dogen's emphasis. We call Shu-Shou, Shu-Shou, Fu-Ni, Shu-Shou, Fu-Ni.

[32:53]

Shu is practice, Shou is realization. Last Saturday, Friday, I taught you the meaning of the Shou. Shou is more than the experience of awareness or experience of enlightenment. Shou is the very basic, fundamental state of being which makes it possible for all sentient beings to exist, including enlightenment, Buddha, or practice, the Buddha, practice, enlightenment, all things. This is Shou. This is Shou. So, realization, we translate it, realization. Practice and realization. Fu-Ni is, Fu is none, Ni is two. None two.

[33:55]

It's not two. Not two. Not two. So, practice and enlightenment, realization are not two. One, like undivided, the whole. Or, we sometimes use the term, Shou, Jou, No, Shu. Shou is realization. Shou, Jou, No, this is article. Shu is practice. Practice. Shu. So, practice. Jou is on.

[34:58]

On. So, Shu, practice, must be in the realization. Practice in realization. We translate it, practice in realization. We call it, Shou, Jou, No, Shu. Shou is realization. Jou is article. No, article. The Shu is practice. So, from this point, the first beginning, the beginning, the very beginning of enlightenment, the allowing body-mind, which encourage you to start to practice, Buddha's way. This is sort of the experience through your own practice, through your own practice,

[36:06]

through your body and mind, which is called through the karma. In that time, that is called the beginning of body-mind, which encourage you to practice Zazen. But this is understanding by your karmic life. But this first beginning, the first beginning of allowing body-mind is exact, must be the Shou, Jou, Shu. That's the realization, Buddha's world. Or it means the complete, the completion of enlightenment. It means the same applies to daily living. According to Western way of life, development must be understood in the line of time process.

[37:16]

A, B, C, D, E, F, G and X. In the line of time process. This is human history, according to the very common Western philosophy and psychology anyway. Then, day by day, better life. Good day, good day. But Western Oriental way is completely different. This time process, we don't care, time process. First, anyway, pay attention to one step, this one step, moment. This moment is exactly the beginning, beginning of your arousing body-mind. If you can see the outer shore, the outer shore, which is dim, which is not the real, this is a destination which is not real.

[38:20]

Destination is destination, you cannot experience yet. So destination is just a destination, ideal or prime, whatever you say. Then, if you see this destination, all you have to do is just one step, one step. Then, according to the time process, this one step is just merely one step. But according to Buddhism, it's now one step. This one step includes beginning and end. Beginning and end. So within this, within this, within one step, there is great development of human history. This is Buddhism. Very different. Do you understand this? So, one step is, you know what, pay attention to one step. One step, you cannot take one step without looking, without seeing a destination,

[39:27]

which is dim, which is not real. But mostly, you ignore that destination. But whatever you do, there is a purpose, there is a destination, there is a prime, there is an ideal. Even though whatever it is, dim or clear, not clear, whatever you say, there is destination. In other words, some reason, some reason why you take one step. So, if you see the destination, anyway, take one step forward. This is the beginning, the body-mind, beginner's mind. And also, without destination, without this part of the world, without whole world, you cannot take one step. You cannot take one step. Without seeing this shore and the other shore, you cannot take one step.

[40:27]

So, to say what you can take one step forward is to say that you can see this shore and the other shore. Then, you can do it. That's why, within this one step, there are two things, this shore and the other shore. So, beginner's mind and perfect mind, perfect enlightenment. Perfect enlightenment means seeing complete whole world. This is the, here it says, the one who completes enlightenment at the very beginning of arousing body-mind. So, each step must be stable, peaceful, and harmonious. At that time, within one step, there is very naturally, that step, one step leads you to the other shore.

[41:33]

To the other shore. This is the meaning of this first figure. In the Sunday, I also explained, you cannot attach to the, what you call, the imaginary idea, imaginary being. No, fancy, fancy. What would you call? Fancy idea of human life. Fancy. F-A-N-C-I-N-G. Fancy. Fancy. Fantastic.

[42:37]

Fantastic. All right, moving forward. Kuh is empty. So is thinking, thought. Empty thought. Empty thought. That is very idealistical. Very idealistical. Thinking something always. But it's not, it doesn't make your life stand up on earth. You always, your feeling always appears. This is called, what would you call? Fantastic. Fantasy. Fantasy. The, you cannot attach to just the one side, one side of fantasy in human life.

[43:43]

On the other hand, I told you very realistical. Genjitsu. It's called genjitsu. Genjitsu, gen is present. Jitsu is real. So presently real. Real things. So pay attention to real aspect of human life. But you cannot attach to this side too. Then how can you practice? How can you practice human life? Without attaching to this and that. This is a great, great ideal, great image of human life. Without attaching to fantasy and realistical way of life.

[44:47]

Because... Because those things, this one and that one must be one. Must be one. Must be one. One. There is a Zen story. Rinzai, Zen master. When Rinzai, Zen master planted the pine tree in the... In the mountain around the temple. At that time, Obaku, Zen master said, Why did you? Why did you plant pine tree here?

[45:54]

He said, There are two reasons. One reason is to make scenery of the temple beautiful. Second is... Second reason is for generation. For generation. Generation means the future. Then he took a hole and just dig the ground. Then Obaku said, You explain pretty well what you should do toward future. But how about your past? Why did you practice? Under me, under the guidance of Obaku. I gave you lots of broads, 30 broads in the past. Why did you have that? How can you explain that? You explain the future life.

[46:57]

But you didn't explain the past life. Why don't you explain this? Then Rinzai took a hole again and just dig the hole. Dig the ground. This is the whole story. This is very interesting story. Koan. He said, Rinzai said, There are two reasons. One is for making the temple scenery beautiful. This is very realistic reason. Very realistic reason. Paying attention to his life. Not for the fascinating fantasy. Not fantasy. But you cannot take care of your daily living just attaching to the realistic aspect of human life. By that time you become an ego, egoistic life.

[48:01]

Then simultaneously you have to see your life in the immense, huge, expansive immensity. That is the second reason Rinzai mentioned. Second reason is to plant this pantry for generation. Huge wall. Huge wall. So, this is that explanation of first figure. Now, black circle is immensity of the human world which is called atmosphere.

[48:39]

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