Your brotherhood. If you have perfect knowledge, then you have no greed. Always examine yourself that you do not let yourself be in error. Last week, I remember that The subject of my talk was how to get rid of the greed. In order to get rid of greed, I said you have to tune the radio of your life force. In Shodoka, written by Yoka Zen Master, I said mostly the same meaning as I said.

[01:28]

In order to get rid of greed, You have to anyway tune in the radio of your life force. The yoga Zen master says, Shravaka, Shravaka and Pratikabuddha are may make every effort to study earnestly, but they lack the way-seeking mind. But they lack the way-seeking mind. Non-Buddhists may be very clever, but they lack prajna, prajna paramita, prajna power.

[02:32]

I think there are two problems. One is how to make every effort, how to make effort. In other words, what is the way seeking mind? What is way seeking mind? The other one is What is prajna? What is prajna paramita? What is wisdom? What is wisdom? I think the Shravakas and practical Buddhas make every effort to study artistry, but they lack the ways they can mine. I think this is a very important point.

[03:42]

If you want to understand your own effort, whatever you do, Sri Lanka and a Pratika Buddha, Anyway, the students who are interested in Buddhism through the practice of listening or practice hard by himself are called Pratikabuddha or Shravakabuddha. Anyway, they make every effort. They practice very hard. rather than you, very hard. They practice very harder than you. But this harder practice of their own is done for the sake of attaining enlightenment, attaining enlightenment

[04:57]

for who? For who? For themselves. Anyway, they practice hard to get enlightenment for themselves. For themselves. For the sake of themselves. So the yoka daishi says, the master says, shirabaka and pratika students may make every effort to practice, to study earnestly, but they're not the way-seeking mind. The way-seeking mind is a very important mind, very important state of mind. which the human being are interesting in the truth as seeking the truth.

[06:03]

The way seeking mind which is called in Japanese doshin, do means Tao, shin means mind. Plainly speaking, the doshin is as the Buddha says, the how you how to examine yourself how to examine yourself that you do not let yourself be in error. Doshi means how to tune how to tune in the radio of your life for us universe, the If I am happy, if I feel happy, and at the same time, you must be happy. As long as you exist around me, not around me, even though wherever you may exist, as long as you exist in this world, all sentient beings must be happy.

[07:18]

From this point, our practice is not to gain enlightenment for the sake of themselves, ourselves, the self. We have to practice for the sake of saving all sentient beings. This is very important. This is very important. As you know, recently, Roshi gave a resignment to Sokoji organization. And then you are very happy to hear that, to hear Roshi's resignment. Because he is, he will be concentrated on taking care of Zen Center alone.

[08:29]

That's all. Then at the same time, I gave a resignment to, to Sokhoji Temple. You know, then I was very happy to hear that Zen Center was willing or welcome to accept me. So I'm very happy. I have to appreciate for the Zen Center. But on the other hand, I was wondering. which way I should go, this way or that way, because I knew already too much directions, too much directions which would be impossible to go, this way and this way and this way, because I thought in my mind, I am Zen priest.

[09:34]

I am Zen priest. What I am Zen priest is very strong powers because at the present, at least, because the American people are very interesting. Many American people are very interesting, the Zen Buddhist. So wherever I may go, I thought I would. I might. I might live. I might support myself. On the other hand, I knew too much troubles which happened around the Japanese organizations. So that was a big headache for me. So at the time when I gave my resignment, to the Japanese organization.

[10:37]

At that time, completely, I was free. I was free. But Zen Center said to me, we are welcome to you. But even though I was still free, until I made up my mind to stay Zen Center with you. So actually, to tell the truth, I wanted to go away to any place. It was my mind. So my mind was already in the east, in the middle of the United States. I don't know where. I don't know where. Anyway, my mind was wandering all from here and there. But I asked myself, where should you go?

[11:43]

But I had no plans, no ideas. because the United States is too big, too big for me. So I couldn't find the appropriate place to live in. So I said to myself, where should you go? Again and again, but no answer. Even though I was being concentrated on the appropriate place to live in for me, This thinking, that thinking, my thinking at that time was not the proper situation, because I always thinking, I always thinking, I was thinking of something from my viewpoint.

[13:05]

Because I knew too much, too much problem which happened the Japanese people and between the American people and the Japanese people. So to tell the truth, I wanted to get rid of this problem, this problem between American and Japanese. But this idea was completely made for the sake of myself, myself, not for yourself, not for all students of Zen Center. So then if I didn't have I didn't have any idea to live in, to escape from the Zen Center, from Sokoji.

[14:09]

Where should I stay? Where should I stay here? Where should I stay? So I couldn't help considering. about the standpoint of Roshi and about some situation of Zen Center and Tassajara. Anyway, I have to look around, all around me, around the Zen Center, around the Roshis, around the Yoshimura Senseis, around the Tassajaras. If I look around, if I look around all circumstances, all over the world, including Zen Center, including the students of Zen Center, I couldn't escape Zen Center.

[15:14]

Because there was no doors to get out. Then, oh, I have to stay here. I tried to get out from the other certain doors. Yes, I had to go there. But I hit my head, forehead, you know, whoa, ouch. Then I turned around and I looked for the other doors. Yes, this is my doors to get out. But I hit again. Same things happened around me. hitting my head. So there was no doors to get out because I have to consider all of you. I have to consider the Roshi.

[16:16]

I have to consider the Yoshimura Sensei. I have to consider the future direction of Zen Center. Future directions of Roshi's future direction, myself. Future directions of yourself. All students of Zen Center. So to this extent, there was no door. I noticed that there was no door to get out. Then I made up my mind to stay with all students of Zen Center. Anyway, I have been happy to study, to practice Zen Buddhism with you. Not only at the present, but also the future, for the future direction of my own, of your own.

[17:23]

So, of course, as long as life endures in this world, there are many troubles around you, around your life. But Even though however you try to escape from the troubles, such effort is not appropriate state of mind. in order to study Buddhism, in order to study the truth of human being. Because if you want to get rid of the troubles, not only you, but also the other people want to get rid of any troubles. uh from this point from this point the our effort should be made for the sake of saving yourself saving for all sentient being all living being then this is this is the way seeking mind the way seeking mind is the that

[18:54]

means that the I and all living beings, all sentient beings must be happy. This is doshin. This is the way-seeking mind. Then Sri Avaka and Puranika Buddha may make every effort to practice, to study honesty, but they lack the way-seeking mind. what you, whatever you think, whatever you think, whatever you have any idea is not proper, not proper situation of your mind in order to study and practice the truth of human being, universe Buddhism.

[20:08]

Because, for example, The Dogen Zen says the wearing long hairs, the person, those who wear the long hair and long nail looks like animals. That's terrible. Like an animal. Now looks like they are animals. They are kind of animals. Then I think, oh, my head sees, my ears, My hair will create too many troubles because my hair is a kind of delusion. So I have to shave. In spite of shaving the hair, there was someone who thinks, who thought, pick it up.

[21:11]

He picked up the hairs like this in spite of shaving hairs. And there are some full of things, clothes, many delusions. Many delusions are attributed to the, you know, many delusions comes from the clothes, you know. So they think or have to keep the certain kind of principle of nudism. You know, you will find, you have find many people who are interested in nudism, principle of nudism. That's very interesting.

[22:20]

My curiosity is very interesting. If you see something through the microscope, if you see a piece of leaves, Through the microscope, you will find many cells on it. Then you think, oh, these cells are the same as human beings, human bodies. You know, it is not same. It is not same. But the moment when you see, when you see the piece of leaves through the microscope, you know, you will find and find many cells, many cells. Then you think it looks like a same.

[23:29]

Same as human body cells, the cells that human body possess. But leaves, a piece of leaves, is completely different from the human body. But you think, oh, this is same. This is same. It's not same. If you think so, if you think so, a piece of leaves should be same as a fish. So fish and leaves, a piece of leaves are same because I think they may have the same cells in his body. But on the other hand, to the contrary, the fish is swimming in the water. The leaves exist in the branch.

[24:33]

They are completely different between two. But our mind, our idea, our intellectual faculty think, oh, this is safe. The moment when you see a piece of leaves through the microscope, and find many same cells as human bodies. So, you know, whatever you think, whatever you think of something is not proper state of mind, state of mind in order to seek for the truth. That's why from this point we have to get rid of your own idea and we have to consider how to become happy with all sentient beings, not only you.

[25:39]

The five, the Yokodai shi says, Shravaka and practical Buddha may make every effort to practice and study earnestly, but they lack the mind, the way-seeking mind. The way-seeking mind is how to become happy, how to become happy with all sentient beings. Next, non-Buddhists may be very clever, but they lack prajna. They lack prajna. Non-Buddhists. Non-Buddhists is called in Japanese, geddo. Geddo. Ged means outside. Outside. Do means how. How. I think the... According to the Buddha's eyes, this world consists of limitlessness.

[26:45]

the non-Buddhists, non-Buddhists, for those who have a proper way of thinking, made a mistake to see something, to see something. Because it is not so easy to find this world. human being based on the limitlessness, infinity, eternity. Then they try to limit the world, even though that it was based on limitlessness infinity.

[28:05]

I think According to Buddhism, everything is changeable. From this point, we have to see something based on the principle of change. I think if you practice zazen, the more you practice hard, the more you have some doubt why you have to practice zazen.

[29:23]

Because practice zazen doesn't tell anything at all to you how wonderful zazen is. Then you think nothing is waste time. In a sense, it is truth. It is pretty good ideas. Nothing is waste time. If you think nothing is waste time, it means your life is waste time. Because at least during serene meditation, as long as you practice zazen, you have to keep your life within the domain of the practice of zazen. If you think practice zazen during practice zazen, and you think, oh, zazen is waste time. What zazen is waste time means your life is waste time.

[30:27]

Western. So Dogen then says, you have to practice, you have to sit in the domain of Buddha's eyes, Buddha's head, Buddha's eyes. You have to settle yourself on the self, based on the word of Buddha's word, Buddha's words. If you don't understand, if you don't have any wisdom, if you don't have any wisdom to understand, zazen is not Buddha's practice. You don't know. You cannot understand. You cannot understand yourself. You cannot understand the truth of life. Even though you have many, many knowledge, you have countless knowledge through the education, through the study of Zen Buddhism.

[31:43]

So, you know, as mentioned before, The doshin means, the way-seeking mind means to tune, how to tune in the radio of your life force. To tune in the radio of your life force is how to exist without no joint, without any joint between the world and you, between you and zazen, at least during sitting meditation. This is wisdom. This is wisdom. That's why the Buddha said, Dogen then says, you have to sit, practice zazen, the Buddha's word. The Buddha's word is no joint, no joint.

[32:44]

Buddha's word doesn't have, Buddha's word has no joint between the word and Buddha. between the original general person and Buddha, or between you and Zodan, at least during sitting meditation. then as long as you have to practice zazen, you have to understand zazen is the Buddha's practice, Buddha's practice. They are not practice, not practice for the sake of attaining enlightenment for yourself, for human being. We have to practice Zazen for the sake of attaining enlightenment with all sentient beings. In other words, with all sentient beings means with Buddha.

[33:48]

Means to practice zazen with Buddha. Then, non-Buddhists may be very clever. Even though you have lots of clever, lots of knowledge, to understand cleverly, you don't understand the truth of the human being. So at any cost, we have to have the wisdom, the prajna, the practice. Then in the Buddha's last words, Nirvana Sutra, The practice knowledge, practice wisdom is to listen to Buddha's teaching, to listen to Buddha's teaching, to think Buddha's teaching, to practice Buddha's teaching. To listen to Buddha's teaching means to understand the truth of the world, Buddha's teaching.

[35:01]

or human being to think the Buddha's teaching is the meaning of the truth of the world, truth of the world, meaning of the truth, meaning of the Buddha's teaching. And to practice Buddha's teaching is how to control yourself, how to behave. In other words, how to tune in the radio of your life force at present, not past, not futures, not future directions. You have to face toward the future, toward the forward. or the direction of forward and start to walk, start to walk. Then how to tune in the radio of your life force? To tune in the radio of life force is to exist, to settle yourself on the self with no joint, no joint.

[36:12]

between you and zazen, between you and anything, whatever you may do, you may do. Study Buddhism, sleep in the world, sleep in the room, sleep in the dendro, walk in the street, whatever you may do. You have to settle on the self with no joint, no joint between two, between two. This is wisdom. This is wisdom. Then, in any course, we have to listen to the Buddha's teaching, we have to think the Buddha's teaching, we have to practice Buddha's teaching. Like making every effort to pick up the water by pump, water pump like this.

[37:21]

If you leave the water pump of your own for a long time, It doesn't work. So you have to pour the water to pick up new water, fresh water from the earth, bottom of the earth. The moment when you pour the water, in order to pick up fresh water from the earth, you have to make every effort fast like this, water pump. Through this, such a practice, like water poem, such as listening, Buddha's teaching, thinking Buddha's teaching, the practice Buddha's teaching. In other words, in order to become happy, in order to become happy, myself and at the same time, all of you, all of you, Zen Center.

[38:33]

That's why I made up my mind to stay at the Zen Center with all of you. Of course, there are lots of troubles around me, but I can't help. I can't help. Because in order to become myself and at the same time all students of Zen Center and all sentient beings, I must be patient. I must be patient. Must be patient. That's why my name is Great Patience. That's a crazy name, I thought. What's so crazy? My name was given by my master. I need great patience. To tell the truth, I don't like it. For a while, you know, a couple years after becoming a priest, I had had the previous name, Yoshiyuki.

[39:47]

This is the previous name before becoming a priest. Daini, the name of Daini is the monastic name. Then I used, I used my previous name, Yoshiuki. And my masters called me, who you are, who are you? Are you, are you the Yoshiuki Katagiri, Yoshiuki Katagiri who had had lots of delusions? Or are you a priest who was given the name Great Patient by me? That's cold. He was cold-hearted. So I stopped using previous name, Yoshiuki.

[40:49]

Even though regardless of the idea whether or not I like my name, Dainin Katagiri, my name is my name. My name should be used not only for myself, but also for all sentient beings, for all students of Zen Center. So Yokodai says non-Buddhists may be very clever, but they lack prajna. To have wisdom is very important. So regardless of whether or not you understand the practice is, you try to practice through the practice. Listening the Buddha's teaching and thinking the Buddha's teaching, the practice Buddha's teaching.

[41:58]

I hope you will find, I bet you will find wisdom, what wisdom is, how to control, how to behave yourself. Tonight I was, I have been the speaker as a pinch hitter in spite of Suki Roshi until he will come. So he's not here. Thank you very much.

[42:44]

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