When I stayed, when I was in my temple with my masters, I was always picking up the grass and washing the clothes, cooking the food. Day after day, the teacher didn't teach me any aspect of Zen Buddhism. He didn't teach how to read the sutras. So all I had to do was just picking up, to repeat, picking up the grass, washing the dishes, washing the clothes, day in and day out. If I had no desire to learn Buddhism, it is all right, it is all right. I was very happy, I was very happy to picking up grass and washing the clothes without studying.

[01:03]

But I had a very strong desire to want to know something. But nevertheless, on the contrary, the teacher didn't teach anything at all. But my preconception, the teacher, the teacher, the conception of the teacher is something to teach, something to disciple, his disciple. Concerned with the object that the disciple wants to learn. This is teaching. This is the teacher's responsibility, but in my case, my master didn't teach anything. So I thought he is, he was not, he is not the teacher's, he is not the teacher's.

[02:06]

Because he didn't teach me anything at all. Worst teacher. Then disciple, my conception, my idea, conception as a disciple. The disciple is something like a person who accepts some teaching from, given by the teacher. Then my desire is always chasing for, chasing after something, given by teacher. But he didn't teach. It's pretty difficult, real life, you know. Besides, he didn't explain why. Why I didn't teach you anything at all. He didn't. No reason. No reason, no teaching, then all I had to do was just do it, you know.

[03:09]

It's pretty difficult. Now when you become, when you want to become a jokester, you know, you have to wash the clean the house, wash the dishes, wash the clothes, day in and day out. I think it is pretty difficult. Because he was very strong to become a jokester. But he didn't teach anything. Any technique, how to talk, how to tell, how to speak, you know, some stories as a jokester. But on the contrary, according to the Western education, Western way of education, I think he raised a teacher, he raised a disciple, you know.

[04:10]

Then a teacher explained some aspects, some aspects of Buddhism, some aspects of technique, how to speak as a jokester. According to his experience, skillful experience. Then, you know, the moment this, right after, right after when you stay at his home, you know, teacher start to teach some aspect of technique, how to speak as a jokester. Then you, you must listen to his, you must take a lesson, you know, a lesson before him with strong attention, you know.

[05:15]

Then you can, if he teaches logical way of technique, way of jokesters, way of speaking some stories as a jokester, you can understand everything. Then you can say, yes, I understand. Then you will become one of, as a jokester, one of jokesters in Japan. But in Japan, at least, the master of jokester didn't, doesn't follow in that way. Then, according to the Western way of teaching, the teacher, teacher gives something to disciple. And this disciple become teacher, this teacher give something to this, his disciples directly.

[06:25]

So the way of, way of education is very direct, very direct and technical way of life, technical way of education, very straight, like this. There is nothing, there is nothing responsibility, responsibility of washing dishes, and face, washing dishes, and picking up grass, or cleaning the inside of, cleaning inside of, inside, outside of the house. But in Zen monastery, at least in Zen monastery, this type of this, this type of, this type way of life, like the, like the, that the joke master follows up to now.

[07:32]

In Zen monastery, monastic life, the master teaches him, just picking up grass, cleaning house, cleaning outside, washing the grass, washing dishes, that's all. But, you know, this, I think if you, if you understand, if you understand the whole existence of life, if you want to understand the whole existence of life, you know, it is pretty difficult to understand completely if you follow, if you follow and accept such a way of education, like this, Western, according to Western way of life. I mean that it doesn't, what I want to tell you,

[08:40]

the Western way of life, I mean the Western way of life is pretty good. I don't ignore the Western way of life. But important point, important point, if you want to understand the whole existence of your life, you have to understand the many models, many models indicated to, indicated to the main issues which happens around your life. Washing the dishes, the washing the dishes, washing the clothes has very close relationship with main issue, main issue, main issue that you want to learn, you want to learn some aspect of Buddhism,

[09:42]

or you want to, you want to become a jokester. And then, I think if you are one year or a couple of years, you have to follow such a way of life according to Master's, Master's suggestions. And then he finds, the Master finds the progress of your practice, you know, practice, since you become, since you become, since you stay at his home, he watches carefully your attitude, the attitude of your life every day.

[10:43]

And then you follow, you follow, you follow his suggestion, picking up a glass, or cleaning a house, something like that, without teaching any kind of suggestions how to speak, or answers to Master. Then, if the Master finds a little bit good progress, you know, of your attitude in life, he makes up his mind to start to teach some suggestions, how to speak, how to show, how to speak the stories on stage, before audience, little by little, little bit. At that time, at that time, the disciple,

[11:51]

disciple, you know, disciple accepts one thing, one thing. For instance, disciple, disciple listens to some lectures, concerned with some aspect of emptiness or egolessness, something like that. Then, after a training, useless training, like that, useless training like that, picking up a glass, something like that, in a sense, such a practice is useless for us. Like Zazen. Zazen is completely a waste of time, you know, in the modern world, because many people are very busy, you know, with making money, with supporting themselves, their life. But why is it we have to sit in meditation, you know,

[12:56]

wasting of time? I think if you get in, I think if you are, if you follow, if you follow such a way of life, like a useless practice, picking up a glass, washing the clothes, without taking a lesson of Buddhism, I think, you think it is nonsense, it is nonsense. But after training, after such a useless practice, I think you can accept his teaching. His teachings are twice as strong as, you know,

[14:02]

as he did, he taught, he teaches you. For instance, you know, I show, I show this piece of chalk, this is not the whole, not all existence of piece of chalk, because just this is a piece, just a piece, breaking in piece. I show this piece, as long as you practice, you practice for a long time, following wasteless and useless practice, you can't understand, you can't understand the whole existence of this piece of chalk, all things, or that piece of chalk. But if you don't, if you don't follow, if you don't experience

[15:12]

a useless, useless practice, it is pretty difficult to understand properly the whole existence of piece of chalk. Because you don't know, you don't experience, you haven't experienced the many matters, many matters indicated, indicate two main issues. Washing your face, washing your face, exchanging greeting, good morning, after washing your face, come to sitting meditation, wasting of time, and when you come back home, to come back home,

[16:15]

you have breakfast and leave to attend to his office, to your office. But the work, to attend to your office, is the important part of your life. If you want to understand the whole existence of life, this is the existence of your life, this is the existence of B, person which is called B, A, B, C, D, E, there are many kind of peoples. If you want to understand the whole existence of person which is called A,

[17:20]

you have to understand all things which happens around your daily life. At that time, after spending many years, and if you have a chance to listen, to accept the teaching from the Masters, you can understand so well. The teacher gives you just one, I think you understand not only one, you can understand the ten, five or ten. If I teach you what kind of eleven categories, you understand, this is, when I say eleven categories,

[18:28]

I teach you some aspects of eleven categories, you can understand the whole existence of my life. Oh, he wears a black glove, he shaves his head, many things. Because you spend a lot of time to meet me, according to wasting, useless, useless practice. Every time when you meet me, I didn't teach anything at all. But when you meet me, came across, came across me on the street, you said just good morning, this is pretty good. You have to say good morning, you have to say good evening, good bye, when you meet, when you came across someone on the street.

[19:31]

This is important. Logically speaking, what does it mean? What does it mean saying good morning? Good morning is just a greeting. Logically speaking, it is nonsense, because there is no deep meaning. But this practice is important. You have to, when you meet eleven categories, when I meet you, I have to say good morning. After spending this useless practice, you can understand, you can understand immediately what is eleven categories when I teach you. When I teach you some point, a point, one point, concerned with eleven categories, existence of eleven categories. Oh, he is, he is something like that.

[20:33]

But according to the Western way of education, maybe I have to explain the existence of eleven categories according to logical way. So, he shaved his head. What does it mean? What does it mean to shave the head? He wears a black robe. What does it mean? I have to explain why. I have to explain why, why is it that I shaved my head, you know, clean like this. Even though you can't understand in that way, the eleven categories in that way, I think it is, it is not the complete understanding of eleven categories.

[21:40]

If, unless if you, if you spend your useless practice, such as, such as saying good morning, good afternoon like this, then you understand the, understand the main issue, main issue around that you want to learn. And you understand, understand the many models indicate two main issues. I think this understanding, this understanding is called wisdom. The A. This is wisdom. As mentioned before, the wisdom is not the power for making.

[22:47]

The wisdom is, wisdom is not power for the accepting something from the teachers, from the teachers. Teacher didn't, teacher doesn't teach anything. You learn by yourself, you learn by yourself. The, the wisdom is, wisdom is, as mentioned before, the power for becoming real, becoming real. So then Buddhism teaches, give a suggestion, give a suggestion to practice, to practice in your daily life. Nothing is not all, nothing is not all what, what you as a Buddhist practice. Nothing is not all.

[23:49]

The important point is, if you want to practice Buddhism, you have to learn, you have to learn a lot of things. Through the practice of work, through practice of washing the cloth, cleaning the house, taking a bath, things like that. Then, if you follow in that way, I think, I, I, I thought, I thought in my case, my teacher didn't teach anything at all. But now, but now I have understood something, something. What, what my teacher taught me. This is egolessness, egolessness. You know, the, if you don't follow in that way,

[24:57]

it is very difficult to get rid of your egolessness, your eagerness. In the, in the domain, in the world of Western life, there are many, many things to, to give, to feed, to feed the eagerness, to feed the eagerness, to improve, to improve the eagerness. You can't do anything what you want. So if you, if the master didn't order you to pick up grass without teaching some aspect of Buddhism, you think, oh, that's nonsense, you know. Zazen, someone, someone thinks, there is someone who thinks zazen is wasting of time. This is real truth. If you follow in that way, if you follow in that way,

[26:06]

if you don't follow in that way, you don't understand, you don't, it is very difficult to get rid of eagerness. In the, in the, in the type of, such a type of way of life, like picking up grass or washing the clothes without teaching something, anything at all, it is pretty difficult for me, who want to, who want to have strong desire to learn something. Then you have to, you want to cry, you want to burst out crying, you want to burst out shouting, what shall I do? Raise responsibility as a teacher, raise responsibility as a disciple.

[27:11]

You always want to, want to shouting, screams, crying, but this shouting you want to, what you want to crying, what you want to shouting, is very good practice, very good practice. Otherwise, it is very difficult to get rid of eagerness, eagerness. Understanding to, understanding eagerness, to get rid of eagerness, is not done by teachings, teaching something from the teacher to disciple. Teacher doesn't teach anything at all. I thought, I thought teacher didn't. Actually he didn't, he didn't teach me anything at all.

[28:15]

But now I understand, but this understanding should be done, has been done by myself. I thought, I think, because teacher didn't teach anything at all. My teacher didn't teach some suggestion how to get rid of eagerness. He didn't. But all I had to do was, there is just a real fact, there was just a real fact that all I had to do was to picking up, to follow in that way, follow my life in that way. Picking up a glass, sometimes crying, sometimes burst out, bursting out, shouting, what shall I do? I want to know, I want to, I want to get the solution of my suffering.

[29:17]

I want to find some clue of solution of suffering. But he didn't. He didn't is very difficult. It is very, it was very difficult for me to follow in that way under the situation when the teacher didn't teach anything at all. Besides, no explanation of why, no explanation of why he didn't teach. It's very difficult. But I did. What I did is very good for me. What I did by myself, even crying, even shouting, it's okay, whatever happens around me. You know, what I did,

[30:22]

what I saw is starting something, learning something through with all-hardness. It was very good. It was something learned, something learned. It was to educate, to refine, to learn something. Through the way of Zen monastic education, the monastic education. Then at that time, now I learned, I thought, I have thought, I learned something, what eagerness is, how to get rid of eagerness. Eagerness. At that time you can find a very religious security,

[31:23]

a settlement, because you learn, you learn more than the description of the egolessness according to the logical way of explanation. Because you learn lots of things which happen around your life. That's why when you understand, when you understand what eagerness is, how to get rid of eagerness, how to get rid of eagerness, I think you can find yourself to get very strong, firm, steady, religious settlement. This is your security,

[32:30]

religious settlement. But then, after understanding, after understanding all existence of life according to such a way of life, even though we are not aware you fall into the difficult, any kind of difficulties. You could become a slave, you could become a slave to go to walk by firm, steady step, day after day. I think this is the security with wisdom,

[33:34]

with wisdom. So your life is always based on equality of religious security and wisdom. Wisdom always leads you to become, to become the yourself with the power for becoming real, becoming real. But if you are excessively infatuated with the experience, experience, such experience, such experience,

[34:37]

I think, for instance, if you get enlightenment through the concentrating, concentrating on the Zen Koan move, during the one week's scene you concentrate on the Zen Koan move under a teacher, then the last day you can, you might, you might get enlightenment, experience enlightenment. I think this experience is pretty good. If you stick to, if you are infatuated with this experience too much, excessively, I think it is very dangerous because the attitude of in-life becomes haughty, haughty, haughty.

[35:42]

So as Dogen Zenju says, our effort, our effort must continue on the stage of now and here, tonight and tomorrow and the day after tomorrow until the death. Even the life after life, this effort is important. If you get enlightenment, this is pretty good, but the real practice should start from this point of your experience of enlightenment. Then you have to walk on the stage of now moment, now here, today, tomorrow, and the day after tomorrow until death,

[36:47]

until the next world, until the next world, forever, without being infatuated, infatuated with excessively your experience of enlightenment. For this, we have to put into practice, put many things, many things indicated, indicate to main issue, into practice in your daily life, even though the teacher didn't teach anything at all. Education should be something, should be something, a way of life which you have to learn by yourself. This is real meaning of education. Education is not a way of life the teacher teaches something

[37:50]

to students to study. If you think so, you have to always expect something from the teacher. The teacher must teach something. The teacher must give some candy to disciples. If fortunately this candy is very good taste, you are very happy, lucky person, but candy is not always good taste for you. So you think always to make the system of education in the United States is not so good. This candy is not so good. In Japan too, you know. In Japan after Second World War, in Japan they followed, they followed the system of the United States. Education, in a sense, it is pretty good. But as a result,

[38:52]

it's not so good. It seems to me that the Japanese system of education is also not so good. At least in Zen monastery, we don't never forget such a way of education. I think this is very important. So, as a result, the education is to take and to go for, to go ahead with firm and steady step,

[39:55]

with peacefulness. With religious security. Your life should be going on without stopping, even for a moment. Your life should be going on with religious security. That time you can learn something as education, as education. At that time, nobody teach you anything. Nobody teach me. You have to learn by yourself. Then I made a complaint to my masters, why you didn't? You didn't teach me anything. Why you didn't?

[40:59]

Why you didn't teach, suggest how to chant sutras? The sutra was very difficult for me because I didn't know. I didn't know what kind of sutra was. I had no idea of sutra. I had no idea of the will of priest. He didn't. So I made a complaint to my master, why you didn't teach me? Teacher said, why you don't? Why you don't ask me? Ask me how to teach, how to learn, how to chant the sutra. This is important, you know. If you don't have the seeking way of life, the seeking, the way of,

[41:59]

the seeking, the way-seeking mind, which is in Buddhism. We call it the way-seeking mind. You don't understand. You don't understand even though I teach you. Even though my master teach me how to chant the sutra. I think such a learning, such a learning is not, is not become, doesn't become, doesn't become a part of my experience, vivid experience. So teacher said, why you don't? Why don't you ask me? At that time I'm very angry, you know. I want to shout, I want to bark. [...]

[43:24]

Your sense is very, exists in the domain of tranquility, stillness. But this stillness, stillness in Buddhism is not merely in motion, in motion, inactive, inactive. This stillness is to develop directly, ahead, without stopping, without stopping even for a moment. At that time this is real meaning of stillness. This stillness. Then the nature of security is, means to go ahead, step by step,

[44:28]

even though nobody teaches. With peacefulness, with peacefulness, with wisdom. This wisdom is real meaning of stillness, stillness, religious security. With complete understanding the whole existence of your life, whatever happens. This is the meaning that jhāna indicates the quality of security and wisdom. Neither giving up illusion nor attaining enlightenment. What is called, this is what is called jōryō, tranquility. Technically speaking,

[45:34]

I think the Western education gives a lot of things what you must learn. But even though you can learn a lot of things, technological way of teaching, thinking, way of life, technological way of life, it is pretty difficult to settle yourself and the self with religious security. In order to get religious security, we have to follow one by one, one by one, taking care of many things, many models, indicates to main issue. Questioner says,

[46:41]

if your master would have told you, now I am going to have you clean, and I am not going to teach you. I am doing this because I want to teach you. I want you to learn, I want you to become yourself, without understanding of no self. Or I want you to be changed. I want you to teach yourself. If he would have told you that, it would have been more difficult for you. And it seems to me that, we can have a more difficult path, even than you. Because before we would even do this, we have to be told that it is a path, in the way you are telling us to know it. K. What? What did you say that the master... If he would have even tried this, it has to be explained to us, and I assume that is why you are explaining it to us.

[47:47]

To open up a possibility, so that we can even see it. Sure, that is fine. So, maybe we will go, or consider going perhaps, to a place where we lost the path, where we know what it is. But the problem is, we know. We have been told, what is this? It is all a lie. From this, I am supposed to come to a change, where I don't feel more egoistic. And this awareness, seems to me to be, even a harder problem, a harder situation, than you have. But I wonder... What is this?

[49:16]

Last Tuesday, I explained about the true meaning of Jhana, Zen. Quoting the statement, mentioned by Shigetsu Zenji. He says, Jhana indicates the equality of Jho and E. Jho is religious settlement, religious security. E is wisdom.

[50:32]

I would like to explain more about it. Because Jhana, Jhana is the understanding, Jhana is a very important point. For people who are interested in practicing Zen, or the people who are interested in Zen, through the intellectual faculty. The Jhana, the Zen, Zen is, the meaning of Zen is very important. That's why Shigetsu Zenji, as Shigetsu Zenji said, Jhana indicates the equality of Jho and E, religious security and wisdom. The other day, yesterday, yesterday, a man,

[51:47]

coming from Japan, who is, who has been training in Zen, one of the Zen monasteries in Kyoto, came to see me and discuss about Zen center toward the direction, toward the direction of Zen center's future. I don't know what to, or whether, how Zen center will develop. In comparison with Japanese Zen monasteries, he had a lot of questions in comparison with Zen center and Zen monasteries in Japan.

[52:50]

At that time, I described how difficult, how difficult people, particularly Western people, master Zen Buddhism, because between, in the relation of, in the relation of, in the relation between Japanese and the American people, there are lots of different types, different way of thinking, different way of thinking between Japanese and American. But, as mentioned, as mentioned before, there are always the, I want to tell you is to,

[53:59]

I want, no, excuse me, I want, I want you to study Zen Buddhism, first of all, getting rid of any kind of preconceptions. I am Japanese, Japanese or American, or I am a priest, or I am a man or a woman. I want you to study Buddhism from the viewpoint as, from the viewpoint of uncovering, uncovering human being, human being, as members of human, human, without any idea of Japanese or American, something like this. But,

[55:00]

nevertheless, you cannot help recognizing something different between Japanese and something different way of thinking between Japanese and Western people. It can't be helped, because background, your life, your life with, your life that being brought up, being brought up with, with Christian background, it cannot be inevitable. So Japanese people are brought up

[56:02]

in the domain of Buddhism, regardless of whether they understand or not. Background is very important, regardless of, even though you want to get rid of the idea of Christianity, background, you know, it is pretty difficult to get rid of such preconceptions, which has been accumulated, accumulated within your daily life, in the domain of Christian background. But I mean, it doesn't mean that your life, your life with the Christian background is not good. I don't mean. Yes, your life is pretty good. But if you want,

[57:03]

if you want to study Buddhism, what I want to tell you is, first of all, to strive, to make every effort to get rid of any kind of ideas, making Christianity, even Buddhism, even Buddhist, even Zen, then you must be, you must become human with uncovering, uncovering the nature of human beings. And then go jump into Buddhism. This is important. I had some preconceptions to the American people, East and around California. I think East, district, district of the East,

[58:04]

East America. In the district of East America, they have, I thought, I had some preconceptions, they have very stubborn, they are very stubborn because they are conservative, in a sense. They want to keep their own traditional way of life. So I think, in a sense, this is Christian way of life. I think it is all right. But when I, when as I visited New England, such a preconception, I was taken away because they are, they are very, no, I am,

[59:06]

I was, I was very intimate, intimate with the people who are interested in Buddhism. As well as, as well as the people who live in California, people from California, like you. So the, in my case, in order to understand the, what American people are, first of all, I have to, I have to get rid of any kind of preconception. A type, a kind of type, a kind of type, California San Franciscans, or a type of New Yorkers, something like that. I have to see,

[60:09]

I have to see American people as human beings, as they are. This is important. Hmm. Ah. Then, ah, tonight, Hmm. Hmm. I would like to explain a little more about the Zen. What, ah, what, what does, ah, what Zen means, what genre means. Expanded, extended into our daily life. Hmm. Ah, well.

[61:15]

Ah, Western, according to, ah, Western, ah, way of life. Ah. Ah. If you become a student, if you become a student toward, ah, to a teacher, teacher, at the college, at the great, great school, and anything. Ah. I think the, in order to become a teacher, as a teacher, as a teacher, they have to, they have to teach something to, ah, to students.

[62:24]

Ah, logical, technical way of teaching. Ah. Hmm. Ah, logically speaking, the, the, if, no, if a teacher, ah, explain about something, about something, according to logical way of thinking, I think you, ah, the everything which a teacher teaches, teaches you, is the good understandable for you. Hmm. At that time you think, or this is, ah, I think if you, ah, when you, ah, when everything which teacher teaches you, ah, on some aspect

[63:25]

of science, or Buddhism, or religions, or something like that, ah, is understandable for you, think it is very good news for you, you know. You think that's very good news. Ah. Ah. In Japanese, we call it jōhō. Jōhō means, ah, ah, report, or good news, something like this. Ahem. Ah, for instance, ah, there is, ah, some company, a company who, ah, that is looking for anyone, looking for, ah, getting anyone, ah, anyone, ah, who want to,

[64:26]

who want to get the job. Ah. the, this company, they are, ah, they are give, ah, they have, ah, they will give a good chance to, to find, to find, to look for the, ah, kind of, kind of job. Ah, if you think it is, if you think that job is very good work, that you are the best fitted to, ah, hm, ah, no, ah, you are the, hm, fitted to what? Hm. Now anyway, the, if it is suitable,

[65:29]

it is the best, it is the best work for the position. If you are, if you are the best, and best work, ah, best work, ah, best, and best, the best things for the position, you know. You think it is, I think that such a work is, ah, the, the news, news at the information, information of manufacture and work is a good news for you. On the other hand, the, if you are, if you, ah, happen to, ah, if you, ah, walk a street, and, ah, came across, ah, bookstores, and you, you feel, ah, you feel, ah, to drop in the,

[66:31]

drop in this bookstores, ah, for a while, some, some book, without any, without any reason, just, just dropping, just dropping the bookstore. You look for, look the book, look at the book, and you find a very good book. That time, at that time, this book is, ah, at that time, this book is not so good, not so good, not so good book for you at the present, now, here, under your situation. But, you think this is a good book for, for you, for you, then you get it. But at that time, you don't, you don't have a chance to read it, and just, ah, put it, just you put it, you just put it into the bookshelf, bookshelf.

[67:32]

Ah, in my college students, I got lots of books, you know. Ah, if I have, if I had the time, ah, I always, I used to walk the street, walk the street, and stop and drop it in the bookstore. And, if I find, found a good book, I get it. But at that time, I didn't read it. But, ah, ah, now, now, I have started to read these books, you know. Ah, anyway, the, at that time, at that time, when you get the book, this book is not, well, not so good news for you, even though you think this book is, ah, maybe good in your future life. So you get it. Ah, ah, anyway,

[68:33]

ah, at that time, the, to, to, to what you get the book, at least this book is not so, not so good, good news for you. ah, [...] even though, ah, even though, ah, ah, ah, even though it is not so good news, ah, at the present, under your situation, under your situation, ah, the, even, ah, there is such a, such a news, ah, such a news, ah, it is possible, it is possible, ah, to become, to become a good news

[69:34]

towards the direction of, of your future. Ah, so from this point, from this point, ah, any kind of news for you, I think, ah, a very good, very good news, ah, at the present and, or will become a very good news for you towards the direction of your future. Um, um, um, um, ah, [...] now this news has a very close relationship of the function of the memory, the memory. the memory,

[70:43]

ah, I think the, this news, ah, this news has, ah, close relationship with the function of memory, the function of memory. the, there are four type of, ah, construction of memory. Um, ah, one is, as mentioned before, ah, [...]

[71:47]

ah, now all of you are listening to the lectures in this place. The, right after when you come back to your home and someone ask you, someone may ask you, ah, what did, what did Reverend Katagiri give you, give lectures? Please explain. You said, ah, you explain, explain what Reverend Katagiri said according to, ah, according to, ah, according to the memory, according to your memory. You can, according to your memory, you can, ah, Reverend Katagiri described about Jhana. Like this. This is a, Jhana indicates the equality of Jo and E. What is Jo and E? You don't,

[72:49]

I don't know, but, anyway, Reverend Katagiri explained the equality of Jo, religious security, and wisdom. you can, according to, it is possible, you know, according to your memory. Then, you can explain anyway, everything. If your memory is, if your memory is very strong, it is possible to explain all what I said. Ah, this is, this is, ah, one, ah, one type, one type of memory. The other one is, is, ah, ah,

[73:54]

anyway, ah, there, ah, your memory, you know, your memory have a lot of things. your memory, ah, try to, try to accept many things, consciously and unconsciously. So, according to your memory, of course, you can describe what I said when you come back to your home. Then, unconsciously, your memory try to accept something, something, you know, what's kind of, what's type of, ah, ah, what's kind of dress Ralph McArthur Gill wear? Oh, yes, he wears black robe and, ah, the colors, you know, kesser. Oh, I think, ah, his head is shaved. He shaved his head,

[75:00]

you know. His head is bald, bald head. He has a bald head. And then, oh, when, when you want to, ah, in order to explain what's kind of, ah, auditorium this room is, you, unconsciously, your memory try to accept many things around, what exists around you. So, you can, you can, when you come back to your home, you can explain what's kind of auditorium it was. Oh, get it. You know, unconsciously, according to your memory, or you, you can't explain what's kind of desk before the, you know, 11 Katogi, what's kind of blackboard. And, the 11 Katogi you, just a white piece of chalk, not colored piece of chalk. You can. In this,

[76:02]

in this way, you can, ah, you can explain what it is, according to your memory, consciously, unconsciously. But, unfortunately, your memory, ah, the, the function of your memory sometimes stops. Cut it off. Ah, ah, ah, and, ah, it is pretty difficult to call something in mind, in your mind. Ah, um, ah, ah, for instance, you know, the, the, if you forget, if you forget your memory, ah,

[77:02]

I think you have to think, you have to call, ah, something, something, ah, indicated, indicated to main issue, you know, indicated main issue. Ah, something matter, something matter indicated to main issue in your memory. Ah, ah, for instance, if you forget what kind of role relevant category were, then you, you have to, you have to think of, ah, you have to think of some, ah, many kind of model indicated to issue, ah, issue, ah, main issue in your memory according to

[78:06]

the unconscious, ah, conscious and unconscious memories. Then, ah, you, you, ah, you thinking, you pass, you have, you pass thinking lots of things. Ah, the thing of this, ah, situation, you know. Then, Rev. Katagi talking, talking, talking on some aspect of Buddhism. At that time, many people were, most people were sleeping, you know. Ah, without strong attention. At that time, ah, Rev. Katagi gave some interesting joke. Everybody at first, ah, laughing. At that time, I wake up, you know. I wake up. Then, at that time, ah, the black cat, black cat get into this room and says meow

[79:06]

like this and come to my before, come to me. Oh, I, what, what kind of, what color is, was cat? What color this cat is? Oh, that cat is black. Oh, that's right. That's right, Rev. Katagi, give me a black cat like this. So, in order to, ah, call, ah, something, something, ah, in order to call memory in your mind, you know, ah, you have to think. You have to pass thinking. You know, many things, many things indicated to main issues in your mind. Then, this is, I think, X and Y are Z

[80:07]

and E. So, your memory, the series of your memory sometimes cut it off. It is, and you can very difficult it is very difficult to memorize. Then, you have to practice. Think. You have to pass thinking over many things indicated to main issues around your around your around that situation. Then, this is a black cat. Black cats come in. The cats come in when you when I wake up, when I woke up. In times of I spoke, I gave I gave a very interesting funny, funny joke.

[81:07]

Everybody laughed, burst out laughing. Then, I woke up. This is why. Then, at that time, cats have to get in to this room and say meow and come to come to the raven cat gig. Then, this cat is black. this is black. Raven cat gig wears black clothes. This is it. Then, at that time, oh, Raven cat gig wears black clothes. So, you have to go, you have to go jigsaw like this. This is the second time. This is the second time. I think

[82:20]

this is our third TV. Next is the third type of memory, construction memory. You know, you sit, you sit on a certain bench and listen to, concentrate on listening to my talk. You know, unconscious see you recognize what color what color gloves Raven cat gig wears. This is eight layers. Raven cat gig wear black gloves. At that

[83:22]

time, I cats get in. This cat is black too. Oh, this is black. It's beaded. Then the same thing, the blackboard. The blackboard was put, placed beside, beside Rebun Katagi. This board is black. Same thing. Rebun Katagi used the blackboard. And you can, anyway, anyway, the Rebun Katagi and this whole, the explanation of this auditorium, the explanation of Rebun Katagi. According to the explanation of Rebun Katagi and the explanation of this room, you have to find many kinds of things

[84:36]

are indicated two main issues. Black gloves, blackboard, and black cats like this. Then there are many things, many other things, many kinds of things. And also, this B, this B Rush and this A Rush. B Rush and A Rush have something in common because these cats are black. This Rebun Katagi wear black gloves. There is something, some connection with B Rush, between B Rush and A Rush.

[85:38]

Then if you follow, if you follow your memory in that way, your memory has a lot of close relationship with many things, many things indicates, indicates two main issues. Main issue. Then, in order to explain, in order to explain certain things according to your memory, the many kind of matter indicated to the main issue which happens around you are very important for you.

[86:57]

In order to explain properly certain things, Rebun Katagi and blackboard at the auditorium, something like this. Otherwise you can't, if you forget your memory, if your memory is lost, you know, it is impossible to explain, it is impossible to cause something in your mind. Then, next, I want to explain what kind of type the Zen monastic life follows. In Zen monastic life, the Zen master follows the construction, one of the constructions of memories, our memories.

[88:04]

Logically speaking, I don't know his way, his way of education may not follow such a psychological way of thinking. Anyway, in Japan, at least in Zen monastery, the Zen priest followed the construction, one of the constructions of our memory. I think this, the construction of memory is very important for us. You know, in Japan, if you want to become, what would you say, the person who tells a joke, what would you say? Joker?

[89:11]

Joker? Comedian, yeah, comedian. He always speaks many very funny, very interesting stories. We said, Rakugo-ka, in Japanese. Joke-tera, comedian. Jokester. Joke-tera. Yeah, jokester. Jokester. Ah, okay, jokester. This is jokester, okay. Jokester.

[90:21]

Rakugo-ka. Rakugo-ka. Raku means to fall down, you know, fall down. Go is language. Ka is person, professional person. Anyway, joker. Jokester. This is jokester. Japanese jokesters sit on the round cushions, square cushions, on the stage, you know, here. And there is some screen behind the jokesters, wearing the hakama and haori, long Japanese kimono. And sit there, you know, sit on there, you know, using the square cushions and sit straight up like this.

[91:22]

And carrying the censer, carrying the fan. This is not a good time. If you want to become a jokester in Japan, first of all, you have to look for the famous jokesters in Japan. And then visit to his home, his home. Then you ask the jokesters, master jokesters. Before a jokester,

[92:24]

Hello! I want to become a jokester. Would you teach me the way of becoming jokesters? The master says, jokesters, becoming jokesters is not easy. So I think you'd better give up becoming jokesters. But he didn't, he doesn't, you don't. You don't give up because you want. You have a very strong desire to become a jokester. Then several times you ask the masters, please, please allow me to become a jokester. Several times, if you do this, if you do this, you know, jokesters say,

[93:30]

jokesters, jokesters is not so, it's not so good work, it's not suitable. It's not good work, not good work suitable to you. So please get out of here. But you don't, you don't, you don't get out of here. Then you sit, you sit just in the entrance, genkan, entrance of the doors. You sit and you make a vow several times, please, please allow me to become a priest. Then like Bodhidharma, you know, six patriarchs, six patriarchs ask the Bodhidharma to explain his desire to become a Zen priest in winter.

[94:32]

But Bodhidharma didn't accept his plea. Then he thought sometimes his plea must be useless, must be no use. But his desire was very strong, then he sit, he sit just before the entrance of the temple. Then you find the stories, pictures of the six patriarchs, he cut his arm. Then he tried to express how strong his desire was. Then Bodhidharma accepted his desire to become a Zen priest. I think it was too late because he cut it off, his arm. Anyway, if you are, if you are several times asked,

[95:40]

if you ask the Zen master or the jokestar, to become, to express your desire, how strong your desire is, masters accept you, may accept you. Then at that time he said, oh, okay, okay, I will allow you, allow you to become jokestars. Please, from today, you stay at my home. Then his life, his life, the life of jokestars, his life of jokestars started from this point, this point. When he started to stay at his master's home, from the next day, he said, oh, you should, when he get up, when you get up in the morning,

[96:40]

the jokestar's master says, please clean the room, clean the house, clean the house first, before getting the breakfast. Please, he, the master ordered, he must have ordered the disciples to clean the house inside and outside of the house, and wash the, washing the dishes, cooking the food, cooking the breakfast, cooking the dinners, washing dishes, and washing the master's clothes, many things. He didn't, he doesn't, he doesn't teach, he doesn't...

[97:31]

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