But why do we need practice when we are there? In order to show how to do, what to do, concretely in one's daily life. If I see others just in terms of my life, my part, I can't understand, I cannot understand your life. Because your life is completely different from me. Hundred thousand billions kinds of human life. Types in life. Then Buddha knows, we have to know. Enlightenment enables man to understand completely all kinds, all types of human life.

[01:07]

That time you can save all sentient beings. It is called Buddha's eye. . [...] On every stage of four eyes,

[02:21]

we are delighted in inflating a balloon and going up in it. On each stage, we have to fall down into the ground. Because the truth of no abiding, sticking a balloon with a needle.

[03:27]

Pop! Boom! Then we have to cry. More or less. On the fourth stage, that time, you and the balloon are very high in the air. Higher in the air more than the rest of the stages. At that time, when the balloon is broken, we have to have a very big shock. Boom! Then at that time, you cannot help crying.

[04:29]

Burst out crying. Because completely on the fourth stage of the Dharma eye, and fall into the ground, you realize that there is completely nothing to get. Boom! Then at that time, you cannot help bursting out crying. Whoever persuades you to stop crying, you will see what no persuasion could avail.

[05:34]

Then right after you burst out crying, as if it shakes the earth and heaven. Very huge crying. Then at that time, the autumn sky is completely clean and pure. Wow! This is Buddha's pride. So you have to cry anyway. More or less. You have to suffer anyway. Through and through. In Dharma eye,

[06:39]

this eye of law by which the bodhisattvas perceive all teachings in order to lead living beings to enlightenment. Sing a song. The Buddha's eye, with the Buddha's eye, you penetrate thoroughly the truth of non-abiding. The moment when fall down, fall down into the ground with a big balloon.

[07:41]

When your eyes become the Buddha's eyes, you realize that you can see all living beings. You can see everything in a different way of understanding which from the before, which you have seen. As mentioned yesterday, with physical eyes, you have to say, what is he doing? It's a Zen. It's a Zen. They have nothing to do with the Zen. That's all.

[08:56]

Then he enjoyed. He enjoys his life very much. After the thought that Zen has nothing to do with his life, but actually he suffers very much from his life, in his daily life. Then, at last, he has to shout, help! Help! Because the truth of non-abiding, sticking a balloon, that time help. But when you have the Buddha's eye, maybe you say, what is he doing? What he is doing is a Zen.

[10:03]

It seems to me that the Zen is wasting time. What is it? So you say, the Zen is such and such and such. You become Buddha. Wonderful. Then, Kassho. That's all. Wonderful. The Zen is wonderful. If you go to the University of Berkeley, you will find various religious men hitting the drum, chanting the sutras, songs, and so on. If you see them with your physical eyes, what kind of religion they are? You think, oh, they are, I have nothing to do with it. You are completely ignored. But with the Buddha's eye,

[11:09]

oh, thank you very much for your trouble. Do your best to live your life. That's all. Very different. Don't you think so? What is he doing? It's the Zen. What's the Zen? It's wasting time. It has nothing to do with me. Then you ignore. After you have the Buddha's eye, what is he doing? It's the Zen. What is the Zen? You become Buddha. Oh, thank you very much. That's all. At that time, everything that you can see with the physical eye is also a part of Buddha's world. That's all. Then next time,

[12:15]

you know, but nevertheless you don't understand what the Zen is, then sometimes a friend of you brings a film which is called Science of the Zen. Please, see this Zen. If you understand how great the Zen is, then you watch the movies. Wow, wonderful. Then at that time, you have heavenly eyes. Ah, that's wonderful. How wonderful the Zen is. Then you do the Zen. You do the Zen, you actualize the practice of the Zen. But at last, as a result, you have nothing to get. So, in a sense, you will be discouraged.

[13:18]

Through your Zen, through your effort, you will find how, you know, mutable, how mutable your Zen is. Through your Zen, you will understand everything is very mutable. It's pretty hard to get. This is my Zen. You can't. Because the needle of the no-opening stick in your balloon. Pop! Even though you hate, this can be helped. Then you realize, as mentioned by the Buddha,

[14:20]

everything is emptiness. Not only the Buddha, but also the scientists, the physicists, say everything is emptiness. Then they say, why is it we have to make an effort to do the Zen? Because there is nothing. It's not necessary to do the Zen. But if you have the Buddha's eye, everything is nothing. Then you can understand how mutable everything is. At that time, you feel transient. You feel transient from your Zen, from human life, from animals, from insects. Then you have a question. What's the difference between animals or humans?

[15:22]

I think so. Because even animals, insects, are based on emptiness, transiency. So you have to... They have to die when they have to. They cannot escape from it. Then you have some question. What's the difference between animals and humans? Completely the same. But there is something different. There is something different. Because animals, I think animals or insects, know on what ground they live. What is called transiency may be so. But

[16:23]

they don't understand, they don't get taste of the truth of transiency with their body and mind. I'm sorry for them. This is true. Then, only human beings can get taste of what is the truth of transiency with your body and mind. This is wonderful. We have to thank this point. Then you, in your mind, you say to yourself, why don't you realize the truth of transiency? Insect or animal, cat, dog, but I'm sorry for them. Then what should you do? You want to,

[17:27]

naturally, you want to give great sympathy as much as you can to cat, to dog, to insect, any other animals. Very different. Before and after, when you have Buddha's eye, do you think so? Before you have Buddha's eye, everything is emptiness, no effort, no hope for human beings. But I'm sorry, the needle of the abiding stick in the balloon. The idea of no emptiness popped. Then you have to cry. But when you have

[18:28]

Buddha's eye, you can use this emptiness, the truth of emptiness. You can perceive freely with your body and mind. This is different point. In other words, you can chew, you can chew, you can chew the truth of emptiness with your body and mind. Keep going on your life. Keep going on your life. But nevertheless, you have lots of doubts, so you want to practice Zen. This is the wisdom eyes. The moment,

[19:29]

the needle of the abiding stick in and break your balloon, you can have wisdom eyes. Then wisdom eyes force you to practice Zen. Even though you don't like, I don't know, I don't like Zen, but I don't know why I am here. You say always, I don't know why, but I am here already. Then, wisdom eye, the eye of wisdom by which the two vehicles observe the thought of non-substantiality. Then,

[20:30]

Sutra says, wisdom eye cannot be seen. All living beings, it cannot accept various aspects of phenomena by realization of no discrimination and of no attachment to object. The wisdom eye cannot save people because of its no discernment. That is why people seek the mind. When you undergo the truth of emptiness, it compels you to practice. Then,

[21:34]

come to Tassara, or you are in the mountain, and practice Zen. For one year, two years, three years. Then at last, you believe you can attain enlightenment. On the stage, on the third stage of wisdom eye, whatever you say, I can attain enlightenment. Such enlightenment is what you can get you can get it after training,

[22:36]

after training, after breaking in, after breaking you in for many years, which is called the Zen. Yesterday I mentioned like a cat and dog. A tame cat. You always hit his head. Don't do that. Every time when he pokes his head into the ball, don't do that. Don't do that. At that time, tame cats completely have a completely good behavior. But actually,

[23:39]

you know, if the cat cannot live without regard to the next door to his house, you cannot live. You cannot live by yourself without regard to others. Even though you are in a deep mountain, deep mountain, and practice by yourself, you can't live alone. You cannot live alone without regard to nature and society and the human being. You can't. So, I think you say that

[24:41]

Zazen is sort of practice. I have always some doubt. What is practice? Zazen practice is the practice which you think is something always breaks you in. It stops setting and making a certain frame. Zen man, Zen student, Zazen man, Soro school, Rinzai school, why you have such a frame, such a frame which makes you tame? It is not Zazen. Sooner or later, a needle of no-binding

[25:41]

will stick in your balloon. That's all. Then cry, no energy, nothing to get. What is Zazen? Zazen is not something which makes you break in or tame. Many people come to Zazen, come to Tathagata, Tathagata has lots of rules. Please follow the schedule so you don't like. Because such a rule is always something for you which makes you train or makes you tame to make a certain form than Tathagata Zen student.

[26:43]

Zazen can never tame you, break in you to make a certain frame. Zazen rather decays, destroys, destroys that conception of idea, what you have, always. This is Zazen don't. Don't have it. Zazen is, strictly speaking, Zazen is truth of no-binding, needle of no-binding. Zazen always sticks in your balloon with what you are driving in. Wow, wonderful. When you do Zazen, your balloon is big, big, big, like a thermometer, you know. Thermometer is

[27:51]

temperature, you know. You know that thermometer? You know that thermometer? When the weather is hot, thermometer is going up gradually. You are very enjoy looking at. It looks like a big balloon. You're afraid. Like this. But Zazen is complete, needle of no-binding. Nothing. Completely nothing. Then at that time, you find you attain enlightenment, new enlightenment. This is called Dhamma Eyes. Dhamma Eyes. So Dhamma Eyes

[28:58]

enables man to plunge into learning the state of the existing state of all things. And realizing them in their suchness. But with Dhamma Eyes you cannot save all sentient beings. You cannot help others. Then because you don't know with Dhamma Eyes, you don't know the boss, Buddha and devil have one essence of faith. If you understand this point,

[30:04]

you are completely Buddha. You are completely Buddha. And help others. But with Dhamma Eyes, you can't teach. You can't teach Buddha's teaching to enlighten others. Yes, you can. But with Dhamma Eyes, you can't save yourself. You cannot save yourself. You cannot save others. Sorry. But this is true. Because there is something, still something, which is called Dhamma Eyes. Which is called Dhamma Eyes. Which is called Big Enlightenment. Or Large Enlightenment. And so on. Which is called Buddha. Then the truth, the needle of not abiding, just take in

[31:06]

your balloon and pop. At that time, you will have to have a huge shock. Boom! You burst out crying. After that, everything is very clear. Nothing. Nothing implies just to live. Just to live. Just to practice. That's all. There is no name. There is nothing to be named. There is nothing more left to be named. Completely nothing. What is Buddha?

[32:08]

What is Buddha? There is a very interesting story mentioned by the Soshi who was one of the famous thinkers in China. In China, this story, there were three kings. Forgot the name. One king was named Chaos. The other one, second one is Quickness. I forgot one more king's name. That's okay. Anyway, three kings. One day, one of kings invited the rest of kings. Chaos,

[33:09]

the king, Chaos invited Quickness and one more king to his house to have a dinner. Then Quickness and two kings came to his castle. The moment when they entered into the castle, they were very surprised because everything is set up completely. No mistake. Everything is set up completely. No mistake. Delicious food, beautiful curtains, beautiful carpets, everything is clean. So, they very enjoyed. They very enjoyed to have dinner with Chaos.

[34:10]

Then, the two kings discussed with each other because they really gratitude for Chaos' treatment. Treatment? How can we how can we repay? How can we express our gratitude to this king, the king, Chaos? What kind of present is, what kind of present should we give to him? So, they discussed. But, they couldn't find the proper

[35:16]

present for him. Then, at last, they found very good ideas because Chaos, it is said human beings enjoy themselves through the seven holes. I don't know what the seven holes, anyway. Human beings have seven holes on their bodies. Then, through the seven holes, it is said you enjoy your lives. But, unfortunately, Chaos didn't have seven holes. Completely smooth. Smooth. No hole. No hole. So,

[36:19]

two kings found this point. Wow! And, they started to feel sad. Pensive. Pensive. I'm sorry for the king Chaos. You don't have seven holes. How can you enjoy your life? Then, two kings have a good idea. Let's give a present to make a hole for him. For him. So, for seven days, two kings every day come to the Chaos castle, and one by one, they make a hole. One by one.

[37:21]

Then, it took them seven days to finish making a hole. They are very glad to to do, to make a hole. But, the moment, the last, the last day, the moment when they make a hole, before they finish making a hole, unfortunately, the king Chaos dies. Dies. This is very important. I think the Chinese thinker, I think, great Shakyamuni Buddha, when I read this story, wow, he's great.

[38:22]

He's a Buddha. This is very interesting. Making a hole, the last day, the last day, the moment they finish making a hole, the king Chaos dies. But, okay, with the physical eyes, with the wisdom eyes, with the dharma eyes, we can see, we can see him who has no seven holes. Then you feel sad, I'm sorry, why don't you make a hole? I will help you. Then, you try to give kindness to him. But kindness is not always kindness. This kindness makes him die. What do you mean?

[39:27]

What do you mean by making seven holes? Seven holes. Seven holes implies physical eyes, or wisdom eyes, heavenly eyes, or dharma eyes, wisdom eyes, whatever. It looks like a balloon. But Chaos, the king Chaos has a completely smooth body. No seven holes. But he did. He did everything completely. Why? This is Buddha. But you don't understand why. Why did you do that? How did you do

[40:28]

completely in that way? You don't understand. The more you think of it, the more you are confused. That's all. Why? How? When? Because in appearance, the king Chaos is completely smooth. No hole. You don't understand how he can enjoy his life. But actually, he did. He showed his completeness to treat guest. This is Buddha. No abiding. No guest of no abiding. Completely

[41:32]

nothing. But Buddha always do something completely. That's why the Buddha, conception of Buddha in Buddhism is completely basic. It's pretty hard to understand. But if you have a Buddha's eye, you can do something. Then Dogen then says, Dogen then says, thereby, the Buddhas and patriarchs are Buddha abiding, Buddha non-abiding, Buddha mind, Buddha becoming,

[42:32]

and no extinction. Dogen Zenji has very special technical words. He uses obvious, very technical words created by himself. Buddha abiding. In usual sense, you say that Buddha existence, or existence of Buddha, existence of God, and so on. But he doesn't use. Buddha abiding. Buddha abiding. Then you read the book, Zen Buddhism, you practice Zen, you believe, wow, Buddha exists. The master says, when you do the Zen, even for a short period of time, you become Buddha. Then you believe, yes, Buddha

[43:33]

exists not here. But still, there is something, some form of balloon. Then, the guest of Buddha non-abiding, visit it. Visit your balloon and pop. That's why Dogen Zenji says, Buddha non-abiding. In common sense, usually this word is expressed non-Buddha. Non-Buddha. You say Buddha existence, or Buddha abiding. But Buddha himself, Buddha itself, the balloon, which is called Buddha, is popped. Popped. Broken. By the guest of non-abiding.

[44:35]

It means non-Buddha. But Dogen, he doesn't use non-Buddha. Buddha non-abiding. He switches the word. Non-Buddha. This is usual expression. But Dogen uses Buddha non. Buddha non. So it means you say Buddha exists. Next moment you say Buddha doesn't exist. Which means non-Buddha. So you think there is still something which is called non-Buddha which is objectified.

[45:39]

Which is called non-Buddha. Dogen wants to refuse this conception too. Then he uses Buddha non. Upside down. Buddha non. It doesn't make sense in common sense. Buddha non what? But he uses. So Buddha abiding and Buddha non-abiding. Completely nothing. Completely nothing. And Buddha mind that time you will find subtle for Buddha mind. But then Buddha mind and becoming Buddha becoming. Buddha becoming. Buddha becoming. Usually you become Buddha. But Dogen doesn't use

[46:44]

the word becoming Buddha. He uses Buddha becoming. Upside down. So from this point you don't become Buddha. Become Buddha and Buddha become Buddha. Which is called you. This is Dogen's ideas. Practice. And no extinction. No extinction. Buddha abiding. Buddha non-abiding. Buddha mind. Buddha becoming. Are all interrelated. You say Buddha. You say he is chaos. Chaos is

[47:44]

complete. Complete man of host. Host. Host. The next moment he said he is not complete man of host. Because he is not man. Because he has no whole. Means Buddha abiding. Buddha non-abiding. But chaos is chaos. Buddha is Buddha. Okay? And Buddha mind. Mind. Chaos mind is immediately Buddha. There is no separate. Between the two. Then Dogen used Buddha mind. There is the mind and Buddha doesn't separate

[48:45]

from each other. Buddha is mind. Is, is Buddha. Mind is Buddha. Buddha is Buddha. Is, is Buddha. This is Dogen's practice. Then becoming, Buddha becoming. Buddha is becoming itself. Becoming is Buddha itself. There is no idea. Which is called, no idea which is objectified, saying subject. Which is called host and guest. No discrimination. That's why he said no extinction. In other words, no extinction is which implies a person who has Buddha eye. In other words, you can

[49:47]

see the huge world. Your sight, the sight of the seeing sight, your sight become open, wider, become open, become wider, wider. You can see many things. More than before, you have seen something. Then, physical eyes, or heavenly eyes, or wisdom eyes, or dharma eyes are part of Buddha's eye. Even though you have enlightenment, you don't have, it's not necessary to have a certain idea which is called enlightenment.

[50:47]

Then, Dogen Zen says, a great enlightenment is endless. Great enlightenment is endless. On the contrary, its trace must continually be relinquished. Relinquished. In other words, if you have wisdom, if you have dharma, from this standpoint, the practice, true practice starts from this point. Because, you have to transcend.

[51:50]

Transcend. Hm? Transcend. You have to transcend the conception of enlightenment. It is called great enlightenment. In other words, you need not to attach to enlightenment. In other words, you don't stay on a certain chair which is called enlightenment or delusion. Because, even enlightenment or delusion are based on non-abiding. Like chaos. The king of chaos. If you see it, poor, poor king. Let's make me, let me make a whole. It's an extra, extra idea.

[52:51]

It looks like to add. To add something, to add legs to snake. To snake. You have to see the snake as it is. But the moment when you see it, some sort happens. It means, it means to add leg, legs to the snake. Dogen then says same things. Says same things. Then, I hope you will understand

[53:53]

what is Buddha. Even the outline. Huge. Buddha is very huge. Like a chaos. But chaos is not chaos. This chaos is person for hundred deal with everything completely. Moment after moment. This is Buddha. Buddha. From this point, for chaos, the king, the chaos, everything is very still in order to deal with. Very still. There is no excitement. There is no excitement. Very stillness. He can handle many things moment after moment. Then, Dogen then

[54:56]

says, that's why Dogen then says, brings into being the sun, moon, stars. The earth and the space. One's body and mind in this world. The four elements and the five scanners. See? If you have Buddha's eye, the sun, moon, stars are a part of your life. Things, they are things. They are things which which are handled by the king chaos. You should fully accept, fully receive the sun, moon, stars. And,

[55:58]

say thank you. Thank you is to express gratitude is practice, not making hope. With your objective sense. Accept. Without putting a certain idea. A certain idea is to add something, legs to the snake. To add the seven holes to the king's chaos. It's troubles. It's big troubles. So, you should receive the sun, the moon, the stars, fully. What? Roshi, does it mean that you can receive the sun, the moon, the stars and no thoughts come, but you just receive them? What you mean?

[56:58]

I mean, usually... What you think, what you think in that way is already extra. What I can tell you is fully to receive, that's all. I can't explain anymore. Fully, please, receive. Accept. Okay? So, I'm not saying everything there. Everything there as a Buddhist, as a Buddha. Then, next, Dogen Zen says, Gyoji is not

[58:01]

what the one should attach to, but what he should return to, ultimately. Okay? This is very important. The practice, that's why to receive is sort of practice, all practice. But this practice is not what you should attach to. How we can receive the practice, the sun, moon, you know, stars. What is it? And accept. I don't know how. But anyway, the practice to receive, or the practice is not what the one should attach to. When I was in Age Monastery,

[59:03]

I met one of the rich women who respect so much to the Abbot of Age Monastery. So, she came to Age Monastery to meet this Abbot. She is a very serious Buddhist follower. Then she practiced Zazen with us. But one day I said, tonight we don't have no Zazen. She said, Wow, wonderful! You understand so well, huh? How wonderful!

[60:05]

But the purpose of her coming to the Age was to practice Zazen. But that Zazen what she thought is not Zazen, true Zazen. That Zazen is what she should attach to. Wow, wonderful! So, Dogen then says, Gyoji, the practice to receive Zazen is not what you should attach to. But, what you should return to ultimate, to receive the Zazen is to receive fully. Which implies enable you to return to ultimately. This is practice.

[61:17]

You see, you will find I think, very different meaning from the idea of the practice which you have thought so far. Don't you think so? The practice is not what one should attach to, but what he should return to ultimate. The past, and next, he said, the past, present, future Buddha is manifested. When the practice

[61:57]

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