..续本文上一页e time you put in sweating and being stupid is very valuable. And the time you put in not being stupid is not as valuable, which is why the great D. T. Suzuki”s dharma name was Daisetz or Great Donkey. So his teacher must have thought very highly of him, I think, to give him such a name.

　　I”ve seen different kinds of enlightenment experiences so I”ll talk about a few I”ve seen over the years. I have one friend who had a very classical sort of experience, the kind that people like to write up and publish in books because it”s all very neat and orderly and makes you think everybody has that experience. He was training and he was going along and working at his job. He was a school teacher, I think, at that time, and he”d come and sit sesshin whenever he could and he”d sit a lot. He felt himself to be just getting deeper. And he was the sort of a person who really didn”t ask a lot of questions. He worked on the koan Mu and he just worked with that koan and sat a lot and felt that he really didn”t have a clue, but that if he kept sitting, it would get better. And, really, it didn”t. He didn”t get any wiser, he thought, but he did get more serene and became happier gradually and that often happens in zazen, very often you do become happier. Then things started to happen. Like the tanto hit the wall with the stick making that crack sound that tanto”s love to make. He jumped off his cushion before he even noticed. He just sort of levitated and fell back down. Then a bird would call and it would go right through him and he would feel like he could hear it calling for hours. Occasionally he”d get excited when he had this experience, but it would go away again. But he felt like he was resonating and for a long time he was like that. He was like a string that”s quite taut and even if it”s touched a little bit, it will shake, but it didn”t really sing out yet. On the last night of sesshin he was in this rather deep place, but quite happy and not thinking about enlightenment, of course. He was studying with Aitken Roshi and Aitken Roshi for some reason, nobody remembers now, had used the words `headless corpses and corpseless heads,” to make some point in teisho, an absurd phrase. The student was sitting up in the dojo and people were sleeping in it because it was very crowded and people were snoring and people and people snore in different overtones, you know. He was sitting there alone meditating with all this snoring around him and this phrase, `headless corpses and corpseless heads” started going around and around in his mind, mixed with the snores and the snores started saying this. He”s sitting there all alone meditating pretty happily and the whole world”s turning into this absurd saying, going round and round in his mind and the snores and everything. Then after he kind of got sick of this and decided that that was enough and it felt right and he went to bed. He went to bed and then he just turned over, still in bed, and the whole world just turned over, and he said, "Ah!" So then he sort of shrugged and went to sleep. And then he got up in the morning and everything was shining. Every object in the world was shining. He felt this great joy and love and everything was shining and glowing. It was like that for weeks. And so then he went to Aitken Roshi and couldn”t communicate this at all. It was six months before they managed to find a way to talk about it in the koan language. But it didn”t matter to him--either of them--but it didn”t matter to him because he had had this experience. He had his joy.

　　So that”s a fairly classical experience of the deep kind. I know other people who really sit. There are people I”ve worked with that I really didn”t even give a koan to and I just got to sit and who gradually became wiser and wiser and wis…

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