It's been mostly 12 years since Suzuki Roshi came to the United States. He came in 1959. He came to San Francisco in 1963. Since then, I have been with Suzuki Roshi for about eight years. This morning, he passed away.

[01:04]

I have really nothing to tell you. I understand so well about your feelings. As Suzuki Roshi's disciples, students, Ananda, Shakyamuni Buddha's disciple, His name, Ananda, was the best disciple among the ten famous disciples of Shakyamuni Buddha.

[02:21]

He was always with Shakyamuni Buddha, wherever he might go. From this point, only he took good care of Shakyamuni Buddha directly. Any other people, than any other people, he could take good care of Shakyamuni Buddha as his teacher. Directly, better than any other people, any other disciples. But, in the history, Ananda, only Ananda, cried so much, more than any other people.

[03:43]

In the history, his crying shaped the earth and heaven. I understand so well. When my master passed away, I was in San Francisco. I couldn't go back to Japan. It is not so good. It is not good disciples. Unfortunately, you are in San Francisco.

[04:46]

You are in Tosa. Practice with Tsukiyoshi. When I became a Zen priest, my master gave me a name, a special monastic name. As you know so well, my name is Daini. Literal meaning, big patience. At that time, I was very surprised, looking and seeing my name, big patience.

[05:54]

As a reaction, I hate it. At that time, my master explained about my name. My Dharma elder brother was named Daishi, big mind, big mind. He said, big mind is the same meaning as big patience. He said. Then, big mind or big patience are one of the Buddhist technical terms, which I have first time learned.

[07:03]

So far, I didn't have any idea about Buddhism. Something about even Chanting Sutra, even how to do Zazen, I didn't know that. The moment when he gave me a name, Daini, that time I learned first time. Buddhist technical term, big patience. And also, big mind. This big mind comes from Dogen's work, Tenzo Kyokun. Big mind is anonymous mind. In his memorial service, we chanted after Sutra.

[08:13]

May his Buddha nature bring anonymous, joyful and compassionate mind to the country, to the people. Two living beings, all living beings. Those are three kinds of mind mentioned by Dogen. One is joyful mind. Second is compassionate mind. Third is anonymous mind. Joyful mind is to enjoy yourself, to be.

[09:40]

Wherever you may be, whatever kind of occupation you follow, whatever type of life you follow. Of course, in appearance, as long as we are human beings, it's pretty hard for us to escape from suffering, pleasure, song. But, the life itself must settle on itself on the basis of joyful mind. Joyful mind is to establish, to set up the truth wherever you may be.

[10:55]

This is joyfulness. Dogen Zenji's practice, Buddha's practice, follow this principle of their life based on joyfulness. Chakramuni Buddha, many patriarchs, Dogen, day in and day out concentrate on how to set up the truth in their lives, in others' lives, in all living beings' lives. Also, they describe, they put emphasis on the possibility, certain until we, anybody, we can set up the truth wherever you may be.

[12:13]

This is joyfulness. So, without looking upward, forward, to the right, to the left, you should settle yourself on the self. This is joyful mind. Second is, Roshin is old man's mind, literally meaning, Roshin is compassionate mind. Roshin is the compassionate mind.

[13:29]

Third is the affectionate frame of human mind, which should be, what should share with all living beings. Affectionate frame of parents' mind, as if they concentrate on taking care of their children. At the expense of their life. For this, we need long nine months mind.

[14:31]

Long nine months mind is big mind. Sukhiroshi always showed me what big mind is. He never gave, he never gave me a sort of reward. He never gave me. He always gave me nothingness, nothingness, no reward, no merit. And then he said, you are named big patience. That's all, he said always.

[15:36]

You are always big patience. Big patience has very profound meaning in Buddhism. If you, in a common sense, if you undergo patience, you feel that patience makes your life smaller, smaller, smaller. You feel that. Because something suppress your life, then you bear, you must bear, you feel that. In Buddhism, the practice of patience is not something like that. The patience is to forget, to forget anything, to forget anything, whatever you do, particularly what you do good.

[16:50]

You should forget yourself. So patience is to forget yourself, whatever you do, you do, particularly what you do good. This is patience. It's not so easy. So, Tsukiyoshi, that's why I understand, Tsukiyoshi gave nothing, no reward, no merit. Out of whatever I do, I did nothing. And then he said, you are big patience. Magnanimous mind is the same meaning as big patience, I believe.

[18:03]

Look at Tsukiyoshi smiling. I think everybody, or when everybody feels a sort of relief when he meets, he met Tsukiyoshi. Regardless of whether they had a chance to talk with him for a long time or a short period of time. Tsukiyoshi's mind made the human beings' mind open before he started to speak.

[19:15]

Look, this is a very important point, this is big mind, this is big mind. If you read Shakyamuni Buddha's history, a very wild elephant came up to attack the Shakyamuni Buddha on a rod. At that time, the moment when the elephant saw Shakyamuni Buddha, he stopped right in front of the Shakyamuni Buddha and smiled and said, instead of attacking Shakyamuni Buddha. This is true, this is really true.

[20:17]

It's not a story, it's not a story. Before Shakyamuni Buddha took a sword in order to fight with the elephant, it's not necessary. Everybody feels in the same way from Tsukiyoshi. He accepts anybody, Christian, Buddhist, non-Buddhist, non-Christian, Christian, Indian religion, religious man, whoever they are.

[21:29]

He was very willing to accept anybody. Bodhisattva, many buddhas have practiced these three kinds of mind. Magnanimous mind, compassionate mind, joyful mind. It is called Bodhisattva practice. You can put them into practice when you do Zazen. Within the practice of Zazen, you can show those three kinds of mind, human mind, Buddha mind.

[22:36]

Just sit with joyfulness, with magnanimous mind, with compassion. You must be compassionate to your Zazen, to your life. You must be joyful for your Zazen which is going on right now, right here. You must be generous in order to take care of yourself, Buddha's Zazen, and Zazen as a Buddha work. Whatever you do, those three kinds of mind are absolutely to follow Tsukiyoshi's principle of his life.

[23:48]

Fortunately, we are right in the Sesshi. Until funeral service will be held at 12. Let's encourage yourself more and more to concentrate on this for Tsukiyoshi's spirit. And Buddha's patriarch's spirit.

[24:44]

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