It's written as chasing after the money, chasing after the wealth, escaping from the poverty. Ten minutes more. This is my memo. There is a very interesting poem composed by Hakurakuten.

[01:08]

Hakurakuten. Chinese emperor. He composed a poem. What does a snail dispute with his horns about? This body be dependent on a flint sparkle. He enjoy himself according to wealth or poverty. He is called an idiot.

[02:09]

He is laughing without opening his mouth. This is very interesting poem. What does a snail dispute with his horns about? Do you know what snail is? He is moving very slow like this with two horns. Touching the distance which he is wanting to go ahead. Just touching. The moment when he touched with his horn, he draw in his horn.

[03:20]

Like this. Then try to touch his horn. Like this. He immediately draw his horn in his drum. You know what? A sentence to be said of our life. If you do zazen for three years, I practice for three years. So I am old student. You are novices. I am old student. It means you touch the horn which is called I am old student. Immediately horn. Then after practicing for four long years,

[04:30]

let's imagine you were attained enlightenment. Yes. And you got the certification from the Zen master. You are enlightenment. Yes. One of my friends in AHA, he practiced Zen, he always guided the newcomers, new monks with high air, saying, I attained, I got the certificate of enlightenment from Zen master, Rinzai Zen master. He always said, Then new monks are always afraid, you know?

[05:38]

Afraid to do what to do. Always afraid. But this is also not enlightenment. Not true enlightenment. It looks like touch the horn, named enlightenment. That's all. Then lately, as mentioned yesterday, I've got the title Roshi. The people call me Katagiri Roshi. Someone says, Sensei, oh yes, I'm sorry, Katagiri Roshi. So now I have two titles. Katagiri Sensei, Katagiri Roshi. Sometimes call me Katagiri Sensei, sometimes Katagiri Roshi.

[06:41]

It's only okay. Please relax. Please call me and relax. That's all right. Because it looks like touching the snail's horn. Named Roshi. Named Sensei. But actually, strictly speaking, my mind is not something like that. Katagiri Roshi with high ears means always the title of Roshi. I stick out the title of Roshi into the entrance of my characters. The entrance of my house named Katagiri.

[07:50]

Always the title of Roshi hanging down right in front of the entrance of my house named Katagiri. It looks like putting the mask named Roshi. Named Roshi. And then the moment when I put aside this mask, I don't feel so well. I don't feel so well. Well, in my mind, why don't you call me Roshi? If you mistake calling me Sensei, my mind says, why don't you call me Roshi? But appearance, I don't care.

[08:55]

I said, I don't care. That's okay. But my mind doesn't say that. Always something mask right in front of the entrance of my house named Katagiri. It's pretty hard. But strictly speaking, even this mask even this mask is like to just touch. The horn, smells horn. That's all. Then always we dispute. Dispute. This is truth. This is delusions. If you killed mosquito, you are not Buddhist.

[09:56]

According to the north precept, not to kill. But it looks like touch the smell horn. That's all. It means whatever it is, truth or delusion are completely based on based on transiency. So that's why even though you get the great titles, whatever you may be called, Roshi or title, you feel always uneasy. You cannot simply satisfy yourself. Even though everybody pays great respect to me,

[11:07]

I myself feel always uneasy. This is true. This is true. Even though I got enlightenment, according to the certificate of enlightenment from the Zen master, you have to feel uneasy. This is true. Even enlightenment, even delusion are completely, absolutely based on transiency. It is true. It is as if I was looking at the word in a dictionary. Japanese, English dictionary. Yes. Then I found a great, wonderful expression of the word in English.

[12:10]

Wow, that's good. Then I immediately used this word in my lectures. But I'm sorry you don't understand exactly what I said. Because that word is too big. Big word. So one of our students always called me, Sensei, I don't... I pretty hard follow your lecture because you are always using big word. But actually, I'm really happy. I was really, you know, delighted in looking at the word in the dictionary. It looks like a tat. It's a snare's horn. In order to express,

[13:16]

in order to seek the truth named lecture, you know, lecture, I have to give a lecture. That's why I have to look at the word in a dictionary. But, I'm sorry, even though I am very delighted, fully delighted in finding great vocabulary in English. In the other hand, you don't understand. It means I have to feel uneasy always. It's true. So, that's why, what it says, what does a snail, what does a snail dispute with his horns about?

[14:18]

What he is, what he is seeking for? What he is seeking for? It looks like me, you know. I have to give a lecture. That's why I have to study. That's all. I am a teacher. That's why I have to zazen. I have to do zazen. That's all. Chasing after, escaping, avoiding poverty, escape, chasing after wealth. That's all. Always there are two things. I am a teacher. That's why I have to behave in good manner.

[15:27]

I have to give a lecture. That's why I have to study. I have to look at the word in a dictionary. That's all. It's pretty hard. Just study. It's pretty hard for me, just study. Just do zazen without expecting anything at all. Without having an idea whether I am a teacher, whether I am Roshi. It's pretty hard for me. That's all. So I need, I need, I'm seeking, I am seeking for something. Please give me the title of Roshi. I don't want the Sensei. Because I look at the word, Roshi and Sensei. But if you go to Japan,

[16:32]

it's nonsense. But if I am, as long as I am in the United States, I need a title. Because I am looking at two words, two titles. Sensei, Roshi. Because I have a position, a certain position named Zen priest in Zen center. So I need a title. That's all. But if I take off this decoration, how do I, how would I feel? I am completely upset. I feel uneasy, absolutely. Then I may fall into despair. The body,

[17:37]

the body is independent dependent on a faint sparkle. Faint sparkle. Means, you know, if you are the striker, sparkle with the stone, do you know that? Like this. To get the fire. To light your cigarette. The Asian people use. That's a stone. In Japan, country men use steel. Flint. See? The body is independent,

[18:48]

dependent on a faint sparkle. Whatever you say, the enlightenment or delusion, they all completely belonging, independent, dependent on faint sparkle. Faint sparkle. Can't imagine. You know, I got the title, I get the title in, right in the middle of the faint sparkle, faint sparkle. Surrounded by Zen center, students, and my position. Then, two things, two fleets.

[19:49]

I strike, I strike sparkle with two fleets named Zen center and my position. And then, I found, or you find some sparkle. Whack! Then I got enlightened. Named Roshi. But sparkle is just sparkle. That's all. But most of people try to keep hold of it, steady, firmly. This sparkle, faint sparkle, which you get experience through Zazen. You find delusion,

[20:52]

Zazen, got sparkle, got sparkle. Know that, what kind of sparkle you have experienced. Lots of things. Lots of things. That clock doesn't work. Well, I will get, may I get one more time tomorrow? One or two? This is my note. Tonight, I would like to explain tranquilly. The original word

[21:58]

is called Jhana in Sanskrit. Translation from Jhana. There are several translations Japanese, in Japanese, from Sanskrit. Zenjo. Zen is Zen. We call it Buddhism. Our practice is Zen Buddhism. This is Zen. Zenjo. Jhana is translated into Japanese, Chinese. Zen is called Zenjo. Zen is Zen. Jo is tranquilly. One more thing is

[22:59]

uh Sho or Shu Shu is to practice. Shiyui is to consider, to think. As you know, somewhere there are the principles. Principles are named Right Thinking. Mount the knowledge of the Eightfold Path. You know that? Eightfold Path. You know that? Among those you will find a principle named

[24:07]

Right Thinking. Translation from the Sanskrit is maybe Shu, Shiyui to practice thinking. The practicing of Right Thinking. This is Zenjo, Jhana. This is the meaning of Jhana. If so, what what should we think properly? What is proper thinking? What should we practice? Right Thinking. This is point. Very important point. The Dogen Zenji says

[25:14]

if you acquire one essence of Dhamma you should be acquainted with this and this. If you acquire one essence of Dhamma you should be acquainted with it thoroughly. What is what is one essence of Dhamma? What is one essence of Dhamma? In this case one essence of Dhamma is the truth which everything everything is based on

[26:16]

then the transcendence the changings changes. So, I think you have heard this truth very often from the Buddhist scholar from the Zen master from Buddhist priest. But if you as Dogen says if you acquire one essence of Dhamma if you acquire the truth which everything is based on the changings if you listen if you heard this truth you should be

[27:19]

thoroughly acquainted with it means you should be you should you should go through this truth through and through with our body and mind not only listening to the teaching of the truth which everything is based on the changings if you listen to this truth you should go through this through and through with your whole body and mind One essence of Dhamma is

[28:21]

anyway the truth which everything is produced by perpetual flow and move but in a sense it's not so easy to understand this one The other day a great physicist in Tassajara who is Jisha named Neo said to me if the time goes at full speed more than the rate of light time goes back

[29:21]

time goes back this physicist says very true I believe yes if the time goes at full speed but you cannot see it more than the rate of the light you know how fast light goes or sound is ok sound if you you can listen right now immediately but this sound the rate of the sound goes very quickly but if the time runs at full speed more than the rate of the sound or light it is said

[30:22]

the time goes back time goes back this is a very interesting point well maybe so not maybe so it is true I believe but time goes back means not to withdraw not to withdraw because time goes ahead without ceasing even for a moment ok you should consider this point time goes ahead not backward without ceasing even for a moment then to go ahead without ceasing even for a moment is completely

[31:24]

identical with going back going back means time is completely stop stop see so you can see it you cannot see whether time goes or stops this is very interesting you know so the time to go back is not to go back concerning the time concerning the subject of the time which is running at full speed is not to withdraw to go back

[32:24]

means the time doesn't move even forward even backward just stop also to stop is not merely to stop ok this stop is this stop is to stop in full revolution which time is inherent in ok when it is moving fully, completely, absolutely you cannot see you cannot see whether it is move or stop or whether it goes ahead or to go back

[33:27]

you cannot see just stop ok and then from this point the English some part is same and we chant very often and Dogen then said very often time pass by time fly quickly like an arrow like this or you will find Chinese character on Han Wudong Han birth and death is very important matter wujo jinsoku wujo transiency is entirely quick goes entirely quick

[34:30]

so transiency the truth which everything is changing everything is in perpetual flow and move means anyway everything is goes very quickly at full speed like a time like a time let's consider this point that's why Dogen then says time flies quickly like an arrow phew in other words wujo transiency the truth of transiency goes quickly like an arrow phew can't see so it means

[35:35]

it means if everything goes ahead everything is going on very quickly according to the truth of transiency it means that everything is completely to stop to stop means right now right here everything is completely moving in full regulation completely it means to stop and to stop is to move very quickly so you cannot see

[36:38]

you cannot see with your eyes how quick everything is moving you cannot see with your eyes this is problem for us see this is problem and yet the transiency everything based on the truth of the transiency seems to stop at the same place that's why we misunderstand well I exist that's why Descartes says I exist I am thinking therefore I exist this is completely big mistake big mistake

[37:39]

according to now Buddhism according to the statement of great physicist this is truth yes completely this is big mistake I am thinking therefore I exist where is I? who is now thinking? no your thinking is ok I am thinking right on the radio which is called time or transiency I am thinking so the function of the thinking is also a part of transient component so that's ok I am thinking therefore I exist

[38:39]

where is the fixed idea of the self which you have to attach I exist you can't because strictly speaking you move quickly it's identical with to go back you can't you can't catch yourself you cannot catch yourself you cannot catch anything in your hand with your eyes with your sensuous perceptions you can't but in appearance it seems

[39:41]

everything seems to stop it make us it never human being misunderstand that reality as it is ok that's why as the god says I am thinking therefore I exist this is big mistake could you say I am thinking therefore I exist I am, I exist if you say I am existing it's still wrong this is idea I am existing you cannot say I exist or I am existing you cannot say you cannot say but either you cannot say either

[40:42]

how can you say I am thinking how can you say I am thinking is it attaching to thinking I think so when you think when you are thinking completely you cannot understand who is thinking you cannot see the picture you cannot see the total picture the whole picture who is thinking what make you thinking what make you think you cannot see because thinking completely faithfully is to go back not thinking to go back means not thinking so thinking is completely very statistic very statistic

[41:45]

this statistic is not mere statistic including dynamic static static so to think truly is not to think do you understand no, it's ok anyway, but you can understand that the time, you can understand can you understand the subject of the time ok I understand that I feel like, I can't see how to talk about time I don't even feel like time exists I feel like there is no such thing as time when you talk about time

[42:45]

I keep on feeling like it's just an invention you know you say time, but actually there is no time and I don't know what time ok ok so practically practically and generally speaking how can you

[43:49]

explain the truth of this transcendence this time in motion in our daily life it is very simple it is called effort it is called effort in Japanese it is called shoujin shoujin shou is to go ahead to go ahead to go ahead no, excuse me yes to go ahead to go ahead shou is to go ahead

[44:51]

truthfully to call truly, anyway thoroughly to go ahead truthfully thoroughly completely, absolutely completely there is no idea no idea of discussion to go ahead truly thoroughly, absolutely this is shou the word character shou consists of two parts one part is rice a piece of rice the other part is the blue color blue color it means

[45:58]

as a total, as a whole the character which consists of two parts a piece of rice and blue color means if you try to pound brown rice with stick in the bottle in the bottle like this constantly in order to make it white white this is white rice but if you if you make a piece of rice white absolutely, completely the white

[47:01]

indicates the white color indicates the bluish bluish so from this point true white indicates bluish if you pound brown rice with the stick constantly to make it white completely the white rice indicates bluish this is shou this is shou shou is to go ahead to go ahead so to go ahead you understand so well what do you mean what do you mean by going ahead

[48:03]

what do you mean by going ahead in other words, effort or doing something whatever it is to go ahead is to go constantly to make it pure when make your action pure there is no color you cannot insert extra word into it neither good nor bad this is to go ahead this is shou shou jin is literal meaning is to go but the original meaning of this character to go is

[49:06]

to climb to climb to climb means to be on the top of the stool of the stool in other words to climb is a man who is on the top of the stool on the top of the stool then he is he tries to do something on the top of the stool then at that time man at any cost be firmly firmly, steadily on the top of the stool with his foot

[50:08]

completely, absolutely otherwise he cannot do anything at all completely, nothing because his foot is unstable he can't do anything if he wants to do something he has to climb the stool and be steadily, firmly on the top of the stool without moving this is the meaning of to go no, to climb to climb is to be steadily, firmly on the top of the stool then the other hand to go

[51:11]

means not to withdraw [...] so in other words if you are if you are right on the top of right on the top of the stool and try to do something then you cannot withdraw you cannot withdraw and you cannot go ahead you cannot go ahead you cannot withdraw then what should you do? he has to be steadily, firmly right on the top of the stool as if

[52:14]

he was as if he was stopping as if he stopped without doing anything but he actually he is doing working on the top of the stool this is to go this is Jin, the meaning of Jin so from this point let us show Jin effort what is effort? what is effort? did you understand just the outline even the outline so effort is to make effort is to make effort is at what mark

[53:16]

at what mark we should aim we should aim we should aim at far distance or far distance backward which is what in other words to make effort is at what mark we should aim at or future no I don't think so to make effort is to say what

[54:17]

we should aim at present this present is not merely ideal present at present this present means the presence present that you are steadily firmly right on the top of the stool without going ahead without withdrawing and do something in full revelation in full revelation did you understand this is effort someone asked me what is effort

[55:19]

what is effort effort is not to say what we have to aim at the unassured not past, not future present and also this present indicates both past and future in other words going and withdrawing withdrawing then this is present like a time in motion in full revelation for instance if you are if you are at the jet airplane jet plane

[56:19]

it's pretty fast you cannot realize I am moving or withdrawing you can't just there see it seems like that so transiency is transiency is everything is always moving always moving everything is always moving quickly which means withdrawing withdrawing which means withdraw in other words

[57:20]

there is there is there is the full function full function of the all beings right in the middle of their full revelation going and withdrawing going back going ahead and going back you say maybe between there is something, there is a truth there is a transiency which is called there is transiency there is something named transiency right in the middle between the motion

[58:22]

going ahead or going back I don't think so you can't discriminate when you catch it when you catch this movement movement you can see something which something as if it stopped stopped okay this is transiency this is transience so when you see your life don't misunderstand

[59:22]

your life which is stopping in other words which is permanent which exists something that we can attach to it even for a moment you can't, strictly speaking but we we want to understand in that way otherwise you always you are always feeling uneasy uneasy unhappy so you try to you try to put the many things which is called history or psychology or philosophy on transiency

[60:24]

on the transiency, in other words on the time time or culture then at that time in the culture, as a culture we got this clock then you can understand what time it is now but this is time consider as a culture decorated decorated by the human faculties human faculty which is called culture technological civilization whatever it is then you try to

[61:26]

set up a history, human history then you believe yes, I exist then you say, you believe yourself I am American let's imagine you try to take out take off the clothes decorated by history, American history, American culture can you believe yourself yes, I am American, you can't completely you are upset, who I am I am Japanese, no no, I am not Japanese I am African, no you can't you feel very uneasy that's why you try to at any cost set up a history culture, through the culture

[62:27]

we try to make a clock car, train jet airplane then you believe yourself how wonderful my life is and you realize that you find yourself and this world worth living but if you take off if you take off those clothes one by one seeing into all beings seeing into the truth on which everything is produced which is called transiency you feel completely uneasy for instance let's imagine you get lots of money you would be wealthy

[63:28]

millionaire someone says oh you are a great man how come someone says well he is a millionaire do you think there is some idea which you have to attach to it he is a great man because he is millionaire but strictly speaking he feels always uneasy uneasy that's why he sticks to the money without using and at first he may die from unbalanced nutrition this is truth this is truth this is truth it means

[64:32]

a human being everything completely exists on the basis of truth named transiency named time fundamental essence of time which is running quickly you can't catch it if you catch it it is not necessary to feel uneasy you are always happy you are always happy if you make money you could be always happy it is not necessary to feel uneasy why you must be you have to feel uneasy even though you are millionaire this is very important point

[65:35]

through the tranquility you have to see this practical fact not logical aspect of human life this is very true anyway essentially human being exists on the basis of transiency but it is pretty hard to believe human being who exists on the basis of transiency because transiency enable man to feel uneasy always that's why you don't want

[66:37]

you always escape and in order to escape uneasiness you try to unconsciously chase after the decoration the time culture and history psychology or philosophy decorated by what? culture which is called decoration if you take off one by one this decoration there is nothing but the presence of just transiency really true essence of life that's all then you cannot believe you cannot believe

[67:39]

like taking off American culture American psychology American philosophy you cannot believe yourself who I am who am I Japanese? No from where I come you cannot then our life in appearance is going on in the world covered with decoration many decoration saying, philosophy, psychology biology or itching or buddhism saying

[68:35]

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