It's true. Open to everybody. Your enlightenment, even though your enlightenment, must be alive, wherever you may go. So enlightenment or tranquility is turned into Nirvana. If you experience tranquility, you feel always, I want to stay in the heart of the mountain. I don't want. I don't want the city life. There is some discrimination. It is okay. It is okay. But the experience, when you want to make the experience of the tranquility alive in your daily life, the tranquility must be transformed into Nirvana. Into Nirvana is, tranquility is, you have to see, you know, everything. Everything as it is.

[01:07]

In other words, everything is living in the same undifferentiated dimension. So called the simultaneous attainment, completing attainment of the way simultaneously with others. That's the Buddha's enlightenment. That's why Buddha says, the first important practice is to see something as it is. Nyojitsu Chi Ken in Japanese. Nyojitsu is suchness. Chi is wisdom. Ken is to see.

[02:09]

To see something as it is. As it is. Means to see everybody who lives in same undifferentiated dimension. So called enlightenment. That time your enlightenment is completely alive. It means your enlightenment is alive. If you have even slightest discrimination, oh you are not enlightenment, I am enlightenment. It is not real enlightenment. It is called provisional enlightenment. Means it's open just to you, not to everybody. For this, we have to put many hours on it until your enlightenment will be alive in dimension of your own and in the dimension of others.

[03:23]

This is the meaning of third sentence. From quality, sacred wisdom and enlightenment are turned to enter to nirvana. How come it can be a problem? How come it was a problem for Buddha to explain his enlightenment to others? If he explained to everyone, if he did it in this condition, he explained to everyone as enlightenment. In terms of Buddha's eyes, everyone attained enlightenment. This is very true.

[04:29]

But important point is, as mentioned before, even though you attain enlightenment, even though you experience tranquility, which encourages, which sustains your life as a backbone, living in peace, in tranquility. Whatever happens in the surface, the life as a backbone is always stable, tranquility. This is like a big mountain. But even though you experience tranquility, as mentioned before, if it is open just for you, just to you, that tranquility is not true tranquility.

[05:34]

Because that tranquility creates some trouble within you or within others. Because I am tranquility, I got tranquility, that's why I want to stay in the heart of the mountain. I don't like the hustle, I don't like the silly life. Completely there is already some discrimination. That's trouble. This is, to say, you stick to the experience of attachment, which is open just to you, not to everybody. It is trouble. It is trouble. But if you have an experience that is open to everybody, how can Buddha then have the trouble? Hmm? How can he have the trouble that they don't experience?

[06:39]

Or how can he have the trouble? He felt trouble that he couldn't... He felt the trouble others didn't experience, the same he experienced. So he wanted to explain. I understand. Excuse me, would you explain again? If there is no space between the so-called like man and unlike man, why is communication so difficult? Why couldn't Buddha speak? Why did he spend so much time thinking about speaking? Hmm. Because... Because, you know, we have to consider deeply the reality that you are born in this world.

[07:49]

This is the point. Okay? This is the first point. You are born in this world. To say what you are born is to say what... You are already acting to something. In other words, to say what... There is something which is... There is something which makes some trouble create. Some trouble create. Because sense, consciousness... Consciousness start to work. But to say what you are born is to say what... Six consciousness already start to work. This is problem. This is already problem. But six consciousness...

[08:56]

But birth itself... Birth itself is no trouble. No trouble. No trouble. Okay? This is very... It's pretty hard to explain at this point. No room between us. I have to, anyway... That's why Shakyamuni Buddha and Dogen practice, explain... There is no room between unsatisfaction or satisfaction. This is truth. No room. No room between satisfaction or unsatisfaction is truth. Nevertheless, why is it Shakyamuni Buddha explain this point? I think if you reflect upon yourself, you will understand.

[09:57]

Okay? I understand so well. So that's why I always thank you, Buddha. Thank you, Buddha. That's why I always bow to Buddha. I always bow to Buddha and to myself. No room, to the no room between unsatisfaction or satisfaction. Thank you. It's pretty hard to explain. Why? Why is it you have to die? Oh, yeah.

[11:00]

When I was a college student, one of scholars... At that time, I was the president of Buddhist Association. No. Buddhist Institute. Buddhist Association. No, Buddhist Institute. At Konzo University. So I invited one of scholars to speak something. Then after lecture, I sent him to his home. At that time, I asked him something about this. I don't remember the name of the novice. But that novice says, that story is... The end of the story is a man who is really honest. He is really honest.

[12:06]

He is very kind. But one day, he crossed over the river. River meeting crashed. And he fell into the river and died. Then I asked, why is it he had to die? Because he is very kind. He is honest. Why is it he had to die? He said, well... You should think. You should think something more than that. In other words, more than that means no room between. Between the two.

[13:08]

Why is it he has to die? Why is not it he had to die? In other words, you have to consider no room between the two. Whether or not he had to die. This is something. But I didn't understand at that time. So I kept quiet. Now I understand a little bit. Well, that's not it. In Ikkyu, the master says, when you die, when you are about to die, please die. Please die. That's all. Someone asked him, why I have to die? He said, when you die, you should die.

[14:11]

The experience of tranquility, secret, wisdom, and enlightenment are not open, are not for individual experience. They are, in Buddhism, it must be the experience of their own death. They must be the experience backed by nirvana, opening up to everybody. This is originality mentioned by Shakyamuni Buddha.

[15:50]

Particularly, Shakyamuni Buddha put emphasis on the practice to nirvana, into nirvana, rather than the individual enlightenment. This is a very interesting point. That's why, after that, Buddhism is divided into two schools. One is Hinayana, the other one is Mahayana. In Mahayana, Buddhism emphasizes that Buddhism must save others first, than saving yourself. But recently, there is something wrong in Mahayana Buddhism,

[16:59]

because Mahayana Buddhism spends a lot of time to the best advantage, in order to learn what Buddhism is, through Hinayana Buddhism. So Mahayana Buddhism completely, what to say, take Mahayana Buddhism, and suck in very sweet juice from Hinayana Buddhism.

[18:00]

Then, now, Mahayana Buddhism try to, Mahayana Buddhism puts emphasis on saving others first, rather than experiencing individual enlightenment. Then, in Japan, many Buddhists always save others first, building mansions. Also, on the other hand, they try to criticize Hinayana Buddhism. Oh, that's Hinayana. We are Mahayana. We belong to Mahayana. It is very dangerous. Very dangerous. So far, Mahayana Buddhism has made every possible effort

[19:12]

to suck in very sweet juice from Hinayana Buddhism. This is very good. That's all right. Then after that, now, Hinayana Buddhism criticizes. Hinayana Buddhism is not good. Not suitable for our days. That's Hinayana. We are completely suitable for modern day, modern society. That's why they always make an effort to build a mansion. That's a big mistake. I think in America, maybe Buddhism gradually settled in the United States from, I don't know where, Japan, or Tibetan, Tibet, or China, or India. That's all right.

[20:12]

In 100 years, maybe American Buddhism will develop so well. Please don't criticize. Other Buddhism, which brought up in other countries, because we are now, I'm sorry, taking, you know, taking this, sucking this. We are making every effort to suck in the very sweet honey from the Hinayana Buddhism or Mahayana Buddhism, coming from different countries. But human beings always have to make a mistake. Please be careful. That's why Bodhisattva always take, always do something,

[21:15]

be careful, so careful. Because the Bodhisattva, Shakyamuni Buddha, patriarchs receive straightforwardly the human desire. If you reduce the energy of human desire, and you can't do anything at all. Buddhism receives straightforwardly human desire. But we have to use the human desire in order to, you know, back Buddha's word. But we always try to make effort to build small world, which is called Megan Buddhism, which is called Japanese Buddhism, which is called Tibetan Buddhism. We always mistake in that way.

[22:20]

Be careful. That's why after Buddhism come to Japan, many foreign priests, Indian priest, Chinese priest, came to Japan. They are completely, you know, I understand so how difficult they are. They made every possible effort to teach Buddhism to Japanese. But now, Japanese Buddhism criticize Hinayana Buddhism. It is very big mistake. So, of course, Buddhism,

[23:21]

we have to, in Buddhism, we have to save all sentient beings. Rather than you are saving you, you are saving yourself. It is very good idea. Because Shakyamuni Buddha says, Tranquillity, enlightenment, should be enlightenment, experience of enlightenment, or wisdom, backed by Nirvana. Because we have to see everything, which is peacefully, harmoniously, in the same dimensions, so-called enlightenment. This is Nirvana. But Nirvana, yesterday,

[24:26]

Neil asked me, why Shakyamuni Buddha suffer? Why Shakyamuni Buddha come from with difficulty to teach Buddhism to the people? This is very important question. Because everybody, if they are enlightened, enlightened one, why Shakyamuni Buddha? Why does Shakyamuni Buddha suffer from teaching? When you study Buddhism, we have to understand the truth of Buddhism. Buddha's teaching from the two different angles. One is called the Genkan. Genkan is insight

[25:28]

of immediately perceiving, what you call, perceiving the thing as it is. According to the Shakyamuni Buddha's teaching, the insight of immediately perceiving the Four Noble Truths, by undefined wisdom. But anyway, plainly speaking, first of all, when you want to study Buddhism, we have to have insight to a thing as it is. This is first. Second is, that second is called Gyokan.

[26:30]

Gyokan is practice, actual practice. Kan is insight. The insight of immediately perceiving a thing in terms of actual practice. Then the enlightenment or wisdom are all experiences are undertaken by Shakyamuni Buddha. After he practiced meditation and the Bodhi Tree, it is called enlightenment. Enlightenment, then he said, I complete attainment of enlightenment simultaneously with all sentient beings.

[27:32]

This is the truth. But this truth is not something abstract. Abstract, not something abstract. Extracting from actual phases, various phases of human life. This is the truth which must be alive in human life, in a human who has emotions, emotional basis, who has emotional basis. In other words, who has feeling basis, who has six senses basis. In other words, human and man who has six senses or emotion or many kinds,

[28:36]

desires and so on, must receive this truth. This truth. Then Shakyamuni Buddha completely understands what the truth is. Where, in what dimension a human being or sentient being lives. The moment when he attains enlightenment. So after that, he completely can look at everybody who lives in same and differentiated dimension. Peace, harmony. It is not something abstract. It is really true. But he understands, he perceives this truth with his mind, with his body,

[29:38]

who has, he has, emotion, desire, coming from six senses. This is, then, he, nevertheless, he doesn't stand up quickly after enlightenment to go somewhere to teach Buddhism. He is very careful what to do. Then he considers for a certain period, what shall I do? This enlightenment must be, must be kept by myself or must be opened up to everybody. He is still careful, carefully thinking of this point. But if the enlightenment

[30:46]

is something as abstract, by extracting from various phases of human life, I think it's not necessary for him to plunge into just the middle of, middle of the suffering. It's not necessary. He should be, he should be delighted, he should enjoy himself to live right in the middle of enlightenment. But why he has to plunge into the suffering which all sentient beings experience? Because he perceives, he perceives the truth with his body and mind,

[31:46]

emotion with emotion. He also, he is completely a man. And also he cannot help, he cannot help escaping from human beings, from all sentient beings who suffer in their daily life. And then, something encourages himself, compels, something encourages himself to start to teach. Because the truth or enlightenment is not for, is not for Shakyamuni Buddha alone. Enlightenment or wisdom, if enlightenment and wisdom are truth,

[32:47]

they must be shown, must be shown, you know, in public. Then, shown to everybody. But it doesn't mean that Shakyamuni Buddha tried to test his experience to see if it is right or wrong. Shakyamuni Buddha want to realize what the enlightenment is, what truth is through human life, who are suffering right now, right here. That's why he has to suffer, has to suffer. Excuse me, excuse me.

[33:52]

Okay, please. It never seems real to me, because it seems that if you would really want to help and treat that human being, you have to be enlightened, and if you would be truly enlightened, you would help all sentient beings. So, what is the difference? Would you explain again, please? In order to give the help, to truly help all sentient beings, you really need to be enlightened. If you were truly enlightened, you would automatically be oriented to help all sentient beings.

[34:59]

So, I don't understand the distinction between Jnanayana and Mahayana. It isn't the same as enlightenment for yourself, or to orient myself to say other things would be good without being enlightened. It doesn't seem real. Okay. I will. So, let me talk a little more. And then after that, please ask me again. The Sakyamuni Buddha's enlightenment is not the conception which you have thought, usually.

[36:00]

But, excuse me. The Buddha's enlightenment is The Buddha's enlightenment is that he realized how to live, how to live, regardless of whether or not human beings realize, experience enlightenment. He knows.

[37:11]

The complete attainment of the way means he understands through and through how to live as a human being who has emotion, desire, many things. Yes. There. The other day, yesterday, I mentioned that if the,

[38:15]

if something, what you think is right, or if something, what you think is right, open to, not you, but to everybody, you have to see, you have to wait for a while whether or not it is right or wrong. Because you have to see the same things are within the other's life. It doesn't mean, it doesn't mean you should test your experience to see if it is right or wrong. You, everybody, whatever you think,

[39:20]

something, whatever you think is right, is right, is true, is based on the truth. If so, we have to wait for a while which is enough to see the same things within other's lives. Other's lives. Then if you see, if you see the same things as well as your experience, within the other's life, it is called truth. Because it is open to everybody. Your Earth, tranquilly, by enlightenment, must be alive, extended into your daily life,

[40:22]

wherever you may be. It means, as Shakyamuni Buddha says, enlightenment, tranquilly, is a turn to enter to Nirvana. Then, why is that Shakyamuni Buddha suffered to teach, teaching? Because he complete the attainment of the truth. If the truth is true, unfortunately, the truth must be shown in front of the people. He cannot escape from this truth. In other words, Shakyamuni Buddha

[41:25]

must bring up this truth to assembly. After after the after the human society consisting of 180 delusions, eight delusions, he doesn't like, maybe so, but as long as he perceives the truth with, through his emotion, through his desires, knowing how to live, it is really truth, not something abstract. If so,

[42:27]

he cannot help bring up this truth to assembly. Shakyamuni Buddha and Buddha's and Buddha's and Buddha's

[42:35]

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