The enlightenment which you use is divided into three types of enlightenment according to Dogen's. The first enlightenment is pronounced Satori in Japanese. The word Satori is very familiar with you. This Satori is a very usual experience in your daily life.

[01:12]

Even though you don't have any idea of what enlightenment is or what Buddhism is, what Zazen is, I think most of you experience Satori through Zazen. I did. I did the same experience called Satori. Particularly when you attend Sesshin, I mention always in the first Sesshin, you really experience Satori. Wonderful Satori. Everything is very bright. Wow, beautiful. Very beautiful. You can see everything very beautiful.

[02:15]

That is not complete Satori. It is a small type of Satori. But it is also part of Satori. So don't worry about it. The second Satori is pronounced Kaku in Japanese. In other words, pronounced Jikaku, which means self-awakening. This is the second enlightenment. The self-awareness in Buddhism, Buddha and Patriarchs, many Buddhas, Bodhisattvas put emphasis on the experience of self-awakening.

[03:19]

Self-awakening is very important for us. Self-awakening is to convince yourself what truth is like. In other words, by the experience of self-enlightenment, you can see everything broadly, very clearly. Concretely speaking, in the second Sesshin, you feel still good. In the third Sesshin, in the fourth Sesshin, it is pretty hard for you to follow the schedule of the Sesshin.

[04:31]

Because it is pretty hard. I don't know why. You know so well why. It is pretty hard for the third Sesshin, the fourth Sesshin or the fifth Sesshin. It is the same thing. You will experience the same. There is nothing to experience. What you can experience is something foggy in your brain. Then something foggy in your mind always compels you to wander around. It is pretty hard to follow the schedule of the Sesshin. Its schedule is very simple. Get up, sit, walk meditation, walking meditation, get up, sit. That is very simple, but it is pretty hard. I don't know why. It is not necessary to explain why for me. You know so well.

[05:40]

It doesn't mean that such experience is something wrong. It is a very good experience. It implies that your mind is getting broad, wide. Then you can see many things, many things clearly, as clearly as you can, very clearly. Then the question is that only your mind is hesitating, is reluctant to face that mind, that self, who is wandering around. That's all. Because you can see lots of things which you have never seen. That's pretty good. It is sort of a first stage of self-enlightenment, self-awareness.

[06:46]

So at that time, don't worry about it. Please continue to do Zazen. If you continue to do Zazen, I think you realize that there is a very huge expanse of being where everything exists. At that time, your practices are stable, a little more, very stable. But still it is not enough. It is not good enough.

[07:52]

Because experience of self-awareness is exercised within the confines of the function of consciousness. It is self-awareness, self-awareness. It is still within the confines of the function of your brain. But it is not bad. It is pretty good. Because brain is also part of your life. You can get rid of your brain. Even though you hate. You hate, I'm sorry. Anyway, because the self-enlightenment, self-awareness is to perceive and understand the truth.

[09:04]

In terms of the dimension of what is known and what is knowing. In other words, there is still a dualistic world. What is known or what is knowing. Subject and object. The truth is object. What you are trying to see. The subject here. In the realm of self-awareness, there is still a dualistic standpoint. Which enables you to perceive and understand what the truth is in terms of what is known and what is knowing. Simply speaking, at that time, still a truth is, in this case, the object of cognition.

[10:16]

Object of cognition. But your brain can see what the truth is like. At that time, it is called self-awareness. But that understanding is not good enough. Because there is still a dualistic world. So you have to consider as a next step, what is understanding? What is the true meaning of understanding or perceiving or understanding? That is the last effort that you have to do. What is the true meaning of understanding or perceiving? Understanding. In Zen Buddhism, we don't say so much that you should believe in the Absolute.

[11:33]

Zen Buddhism lets you go first. Freely. So Zen Buddhism says, take care of yourself. The Eighth Mountain is Mountain. Rivers is River. Katagiri is Katagiri. You are you are. First, Zen Buddhism, Buddha and many Bodhisattvas and Buddhas and Patriarchs let you go first. Freely. Bob is Bob. Katagiri is Katagiri. Please take care of Katagiri, Bob, that's all. But in Christianity, if you let yourself go, I think religion as a Christianity doesn't come into existence.

[12:41]

Because by believing, by relief of God, then your religion starts to work. To believe. What is to believe? What do you mean by believing? When I was in Japan, one of my friends asked a Christian priest, He said, what is God? What is God? Then Christian priest didn't say anything at all. You know the Christian priest always carry the Bible? Bible, always. Always carry the Bible, which means to carry the Bible is to be with God.

[13:45]

I think so, I believe so. Then this priest didn't say anything at all and just throw the Bible into him, before him. Here is God. Here is God. That's pretty good. That's pretty good. It looks like a Zen priest, you know. It is. But I didn't understand at that time. I thought, why does the Christian priest throw the Bible to the floor? In Buddhism, even a sutra card, even a book, even a Buddhist book, whatever kind of book, we have to take best care of them.

[14:48]

Not as a book, not as a material, as a Buddha. So we don't put even a sutra card on the floor. But I didn't say anything at all to you. But strictly speaking, you have to take the best care of even a sutra card, even a book, whatever, even a cross, as a Buddha. That's very important, you know. Then at that time I thought, why? Why does a Christian priest throw the Bible into the floor? But that's okay. But now I understand, wow, pretty good, you know. Wow. You know, what do you mean by believing? Believing God, belief, it's pretty hard.

[15:49]

To believe is the same meaning of understanding, knowing what the truth is like. Maybe some of you are asked by someone, can you believe God? Maybe you say, oh yes, I believe God. I believe God. Then someone asks you again, why don't you go to the church and pray to God? You said, oh no, no, I don't want, I don't want to go to the church to pray to the God. How come? Maybe he said, because he says such and such, such. But nevertheless, he said, I believe the God.

[16:53]

Always believe the God, you know. At that time, to believe the God doesn't come into existence in terms of principle of Christianity. I don't think so. If you say even slightly, I believe the God, you have to go to the church and then pray to God. Like this, okay? That is true meaning of believing the God. No amount of the discussion, what you mean is, see, no meaning. But if you believe the God, if you say I believe the God, you have to go to the church and then cross. And then you have to say amen. Yes, this is true. Then after saying amen, what's the merit, what's profit me?

[17:58]

It doesn't matter, no meaning, nothing. But you have to, that is to believe, okay? To believe. To understand. So from this, in this respect, to understand is not to understand, to perceive what the truth is in terms of what is known or what is knowing. The true meaning of understanding is to become one with the truth. To become one with the truth is to do. Like this, okay? To trust, to understand you or to trust on you is to do that thing, to live in this world.

[19:01]

Then I said always the truth to live is to live. I think so. But in your case, you make lots of complaints even though you are alive. To be alive is to live, to live. To trust on you is to live. This is very important, you know. And then the third type of enlightenment is pronounced shō. In Japanese, shō is, what do you call? It is usually translated realization, realization in English.

[20:10]

It implies testifying to or proving or confirming the highest truth in oneself. In other words, the shō, the third type of enlightenment pronounced shō in Japanese is supreme enlightenment, supreme enlightenment. In other words, the essence of being which collaborates the workings of self-awareness, self-awareness, okay?

[21:12]

In other words, the third type of enlightenment is the proof or assurance of the workings of self-awareness. Generally speaking, in the Buddhistic technical term, it is called a component of consciousness. Which means fundamental wisdom, fundamental wisdom. In the second type of enlightenment, it is called the just wisdom.

[22:16]

But in the third type of enlightenment, it is called fundamental wisdom. In which you perceive, understand what the truth is like. Becoming one with the truth, becoming one with truth, okay? So in Buddhism, it is very important point that the, what do you call? A noumenon, noumenon, do you know the noumenon? Noumenon, anyway, truth. The truth and the phenomena are not different, are not two, okay?

[23:25]

This is very important, but it's pretty hard to understand, okay? Briefly speaking, you have, all of you have ideals in life, ideals. I would like to Zen master, I would like to be the Zen master. Someone asked me, Karagi, do you want to be a Zen master? When I was still called a sensei. Then I said, I confessed before the Tsukiroshi. Someone asked me, do you want to be the Zen master? The Tsukiroshi said, no, it's not necessary to be the Zen master. You're already Zen master. You know the, we are already Zen master and Buddha.

[24:27]

Anyway, I'm sorry. You know, everybody has some ideal, you know, in life. I would like to be something, you know, I would like to be Zen master. I would like to be Zen priest. I would like to be president of United States, whatever, that's up to you. And then, on the other hand, there is very concrete aspect in life, so-called reality. Reality. So ideal and reality. See? Ideal and reality. Zen always put emphasis on taking care of reality. Then you said, oh, I don't want the ideal.

[25:37]

No, I don't want the ideal. All I have to do is just to take care of myself now, today, tomorrow, and so on. Then one of the students says, I met one of the students in San Francisco in the car. Then I said, hey, hi, hello. Where are you heading for? He said, I don't know where I am heading for. I don't know where I am going. There is no ideal. It seems pretty good. It seems really, it looks like a freedom. But it's not freedom. It's a confusion. That life is confusion. So ideal and reality are very important for us.

[26:40]

And also, if you see the ideal as an object, you can't get the ideal forever. The more you try to chase after the ideal, the more the ideal goes farther from you. This is the ideal. Such is the ideal. Then what should I do? What should you do? How can you understand, perceive, and understand the ideal in life? In terms of the second type of enlightenment, so-called self-awareness, yes, in terms of the second type of enlightenment, so-called self-awareness, you can see the ideal. Yes, I want. I want to be. Whatever happens, you try to. You try to make every possible effort to reach this ideal.

[27:47]

But in actual life, the more you struggle for your life, the ideal goes farther. So, if so, what Zen Buddhism puts the emphasis on taking the best care of reality Reality means to become one with ideal in the reality, in reality. Right now, right here. To perceive, to understand the ideal becoming one with your life, with your reality. It means, for instance, if you want to reach the other shore, you have to, anyway, to take one step forward.

[28:54]

One step forward. This one step forward is very important because including ideal, the other shore. Okay? Within the one step, there is two things, okay? There are two things, ideal and reality. Reality. So, in this respect, ideal is not the object which exists apart from your life. Ideal is within the one step. Then when you stand, when you take one step forward, steadily, steadily.

[29:55]

It is called imputability in life. It is called best care of reality. Because becoming one with reality, one with ideal. This one step includes ideal. That's why, one step. The big world, big world, which includes ideal and reality, enables your step, steady, stable. Otherwise, your one step is fail, you know, what would you call, sway, sway. Then, in the second type of enlightenment, there is something which individual experience.

[31:20]

That's why it is called self-awareness. But in the third type of enlightenment, there are two types of human beings, so-called individuals and others. Okay. Full awareness, full aware. Because it's a big world, more than big world, essence of being, okay. What you never, individual and others exist in acquired peace. In this, from this point,

[32:58]

in order, the third type of enlightenment is very vast expanse of being. But it doesn't mean, within the confine of vast expanse of world, there are lots of type of being, so-called Katagi, so-called Bob, so-called birds, so-called animals. Okay. It doesn't mean that. In other words, within the confines of the equality, there is discrimination.

[34:03]

In other words, in the world of the equality, there are lots of type of being, bird, animals, human being, American, Japanese, so-called distinguish and the discrimination. In the world of the discrimination. I don't think so. It is not Buddhism, okay. It is not Buddhism. Buddhism is, of course, in the huge expanse, vast expanse of being, there are human being, bird, and animals, everything. But, it's not, at that time, therein, Katagi is not Katagi, okay.

[35:10]

Katagi is not Katagi. When I say Katagi is Katagi, it means the principle of individualism. In other words, principle of existentialism. Katagi is Katagi. Okay. In other words, plainly speaking, as long as you are born in this world, everybody is entitled to live in this world, so you have a right, right to live. So you said, I want to have freedom, justice, and so on. But, it is not Buddhism, okay. And Katagi is not Katagi. Katagi is vast expanse of being itself, okay. You is completely vast expanse of being.

[36:13]

Okay. Okay. Wherever you may go, world is just one, just one. Not two, not two. No matter how many people, how many human beings, how many living beings exist in this world, they are completely one. So in terms of the view, the point of view, we are exist, we exist in the expanse of being, in equality. It is not good enough to understand, because within this understanding, we have to stress on existence of individuals. Katagi is Katagi.

[37:17]

But Buddhism is not something like that. Katagi is the vast expanse of being, means Katagi is equal you. Katagi is equal bird, animals, and Americans, and Japanese, and French, and Englishmen. At that time, Katagi can take best care of Katagi himself and also others. Don't you think so? So I mention always Katagi is Buddha. You are Buddha. You are not the you. You are not you. Who exists in the Buddha's world, no. You are completely Buddha. You are Buddha. So Katagi is vast expanse of being. See? Very huge.

[38:20]

Very huge. When I say Katagi is Katagi, that Katagi is very small, very small. Then someone hit me. Someone hit me. When someone hit me, you know, immediately I evoke, flare up anger. In age monastery, when the old monk was about to hit, you know, because he slept. During the morning service, we had customs. We had some customs to take care of people during the morning service, you know. Like this. Many guests look at, many guests sit in the back of the Buddha hall. Then the monk who take care of Buddha hall is like an actor, you know.

[39:28]

Like an actor carrying the Kyosaku and looking at the men who sleep. Hit. Then guests are, wow, how strict Zen practice is. I don't think so. Then some, when old monk was about to hit, that time he sit. Then new monk just hit, you know, just touch the first, touch, before he hit. Then at that time old monk look back to him. Then immediately grasp the Kyosaku. What are you doing? That's small Katagi, okay? Very small. Katagi is not small Katagi. Katagi is completely vast expanse of being.

[40:32]

It's ocean, universe. That's wonderful. So, when you hit, when you Katagi, in United States, you know, you are really Zen students. Because you don't discriminate, you don't distinguish between the teacher and the student. You won't hit the teacher. I was very surprised at that first time. Vicarage was hit, given a big applause in the Tathagata, he said, by the new student. Then Vicarage said to the left, someone hit me. Left said, he's really living Buddha. If you have a small Katagi, small person, individual, personality, you can accept living Buddha, okay?

[41:45]

You can accept, it's pretty hard to accept living Buddha. Immediately you said, you catch. What are you doing? So, in Buddhism, the people which are, who are distinguished, okay? A given, a certain form to them, so called Katagi, or Bob, Mary, and so on, exist in the Buddha's world. I don't think so. Katagi is equal, equal to Buddha. Katagi is equal to Buddha's world, okay?

[42:46]

So, Buddha's world exists. All Buddha's, okay? A huge, vast expanse of being exists. See, I don't know how many people are there now. A very vast expanse of being exists now. If you understand this point, it is pronounced, it is called a second type of enlightenment. Generally speaking, it is fundamental wisdom, fundamental wisdom. In terms of fundamental wisdom, you can take the best care of the self and others, okay? Then, that's the, in the moral case, number one, explains this third type of enlightenment.

[44:04]

Excuse me, let me give, I want to, let me have more time. I will read again. One day, Shakyamuni Buddha sat on the platform to teach. Manjushri Bodhisattva struck a wooden block with a marmot and said, Complete comprehension, dharma kings, dharma, dharma kings, dharma, just this. Shakyamuni Buddha got down from the platform. This is the whole story. Then, Shakyamuni Buddha showed, okay?

[45:11]

This fundamental wisdom in the platform, okay? Not the first type of enlightenment, not the second type of enlightenment. He showed, he sat, he sat on the carpet with vast expanse of being, so called, with fundamental wisdom. That fundamental wisdom is perfectly one with the truth. So that there is neither perceiver nor perceived.

[46:25]

You can't perceive. You can't perceive it. You cannot be, it cannot be perceived. You cannot perceive it. All you can to do is to become one with this vast expanse of being. The moment when you are put into practice as practice, okay, practice. In other words, when you, the moment when you take one step forward, okay? At that time, within the one step forward, there is one way, only one way to become one with vast expanse of being.

[47:37]

In other words, with ideal, with the other shore. So it is not something what you can perceive it or what it is perceived. You can't, okay? But you can live, you can take one step forward. This is fundamental wisdom. Then Shakyamuni Buddha sat on the platform with fundamental wisdom. In which he can best care of himself and others.

[48:41]

There is no word to explain. Then Vimalakirti, just keep silence. When he was asked what the truth is like, Vimalakirti keep silence. Bodhidharma sat, the Zen, at the wall for nine years. In the Shoryo Roku, Model Case 23, there is a story of Roso Zen Master. In the first paragraph, it says, Roso Zen Master always sat, the Zen, at the wall.

[50:02]

And that is how monk coming into his temple found him. Always, Roso always sat at the wall without speaking. In the Shoryo Roku, also Model Case 74, some monk asked the Hogen Zen Master. According to the teaching, every Dharma is derived from the no abhorred. No abhorred. What is the source of no abhorred? No abhorred means, no matter of discussion, what the vast expanse of being is like.

[51:09]

What's Karagi? Karagi is... This is very understandable. Karagi is Karagi. Karagi is not Karagi. It is not understandable. Karagi is the vast expanse of being. Means, no matter of discussing what it is like. But, I can. I can experience. I can experience. In life. In life. Then, whatever, no matter of what, no matter of what I do. When I sit on the pulpit, sit. When you do Gassho, just Gassho. With, in the Kama Vedi, when you take one step forward, just take one step forward.

[52:18]

Then, Shakyamuni Buddha did dance in that way, just sit. And then, Monjushri come up and hit the moment, hit the wooden, and said, The Buddha's teaching, your Buddha's teaching, Buddha's teaching, just like this. That's it. No matter of discussion. That's enough. Then, Shakyamuni Buddha got down from the pulpit. What it is? What does it mean? This model case, first one, explain what the Buddha is. What the Buddha's world is. What vast expanse of being is.

[53:28]

What the oneness with, what is life. What you become one with the ideal. What's the life? What reality is become one with ideal. Can you explain? I don't think so. It's pretty hard. What is life? What you, what reality is become one with ideal. What is it? What kind of world? You can't, but you can experience. But Dogen explain this world, very interesting. Please listen to. If you read, if you have a time, I'm sorry to take a time, lots of time. If you have a time, please read the Bendowa, Shobo Genzo.

[54:33]

Shobo Genzo, he explain Zazen's world, how huge it is. I mention always, the religious experience is music concert. Music concert. Music concert. Dogen explain how great music concert is performed within the Zazen world. He explain, great, very beautiful. Even though you don't understand, it is very beautiful. Maybe not. I will read. When even for a short period of time, you sit properly in Samadhi,

[55:34]

imprinting the Buddha seal in your three activities, this, words and thought. Each and everything, excluding none, is the Buddha seal. And all space, without exception, is enlightenment. Accordingly, it makes Buddha Tathagatas all increase the Dharma joy of their original source and renew the adornment of the way of enlightenment. Then, when all classes of all beings in the ten directions of the universe, the hell dwellers, hungry ghosts and animals, the fighting demons, men and devils, all together at one time being bright and pure in body and mind,

[56:39]

realize the stage of absolute emancipation and reveal their original aspect. At that time, all things together come to realization in themselves of the true enlightenment of the Buddha, utilize the Buddha body, immediately leave the confines of this personal enlightenment, sit properly beneath the tingly tree of enlightenment, turn simultaneously the great and utterly incomparable Dharma field and expound the ultimate and profound Prajna free from all human agency. Let's see. Let's imagine the performer is all of you.

[58:02]

Okay? Performer and concert, all of you. Let's imagine there is a piano concert. The performer is you. Piano is three activities. Deeds, words, thought. Piano. And audience is all beings. All beings, all sentient beings. Music hall is universe. Stage is so-called samadhi. On stage, you have to perform music concert.

[59:07]

On the stage, so-called samadhi. The subject of performing music is so-called zazen. Zazen. And then, Dogen says, when even for a short period of time you sit properly in samadhi, imprinting the Buddha seal in your three activities, each and everything, excluding none, is the Buddha seal. The moment you start to perform the music, so-called zazen. The music concert creates some special mood.

[60:12]

So-called Buddha seal. Buddha seal. Okay? Each of you must be a musician. Playing piano, so-called, it's not necessary to use a piano instrument. All you have to do is to use just you, okay? Your body and mind. That is religious concert, music concert. Okay? And each and everything, excluding none, is Buddha seal. Everything is Buddha seal. Means, when you start to perform, play the piano,

[61:17]

great mood of the music concert is getting created. And all space without exception is enlightenment. Completely circumstances become identical with the concert. Okay? Concert. Okay? Accordingly, it makes Buddha tantra always increase the dharma joy of their original source. Okay? At that time, by the concert, very beautiful rhythm of the music, audience, all beings, audience are completely absorbed into the concert.

[62:24]

And enjoy. And enjoy himself. To listen to, to be present in the music itself. Forgetting themselves regarded as audience.

[62:49]

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