Good morning, everybody. I am still aware how my clumsy words speak through my mouth can possibly mend the deepest doctrine of Buddha, of Buddhism. But I will try to send you some address mostly concerning about Zen Buddhism that's always given to you through Reverend Suzuki Roshi, who very, very sincere willing to develop and to recognize your nice willing to approach Zen Buddhism.

[01:04]

Today I feel very regret to live here soon because I promised this evening already going to the five thousand mountainside hidden spring there held three weeks camping, mostly the consultant students from all over the States gathered to talk, help the children, senior and junior high school. And this is the first time to introduce Buddhism into the Catholic or another Christianity.

[02:11]

And they are so willingly hopeful to combine with one religion beyond the different beliefs, but they make sure Only believer can make peace world. So, only limited time I celebrate. They have no time to talk with you. So I continue another poem written by a Japanese priest about 590 years ago.

[03:19]

Our Sotozen priest. First of all, I read it in Japanese. Rōkan oku o megutte hibiki toki nashi. Rōkan is Chinese calligraphy, means bamboo. Could you imagine the bamboo bush growing around the house or over here? When the wind comes, bamboo slumbering here and there. There we can hear sound, slumbering sound, leaves, so people know the wind passing through.

[04:33]

Another western poet write it. Who saw the wind? Neither you nor I. But when the leaf makes a sound, the wind passes through. This is the same meaning, I think. Bamboo bush around the house. Always sound come from. Hibiki toki nashi. Bambu, take, roukan, oku wo megutte, hibiki toki nasi. Rokko kage wo tarete, midori tai. Rokko is six organs. To hear, to see, to smell, to taste, to think, like that.

[05:39]

Reading Hanya Shing always explains this part. Six organs, just as sensible to accept, to think, to perceive. Our six organs, the center part, like the bamboo tree, green like, very beautiful, and bamboo tree covers the house. Like that, our daily life is mostly sensible from outside the world. Our mind always feels towards the outside. That's the meaning. Rokko kage wo tarete midori tai. Keikyoku keisha kurai ni otte jyoshi.

[06:41]

Ono ono. But you see, bamboo tree is almost grow straight. This is true nature of bamboo tree. From earth to grow straightly. But sometimes when the wind come, bamboo bend Here and there. This is another style of bamboo. Our human also, by the surrounded or by some environment, our daily life should be bent some way. One bamboo tree bending like this. Some of the bamboo tree growing straight

[07:42]

But this is bamboo. Last night, Reverend Suzuki kindly tell you and tell us time and the cause and the result, the doctrine and the causation of Buddhism. So, we might say bamboo, one word, but there are various kinds of bamboo here. bending bamboo, straight bamboo, or human life also. There are many many outside looks by situation, by location, by circumstances. We can see very changeable and various kinds of men and women, not only We have various kinds of existence, as you see.

[08:50]

But bamboo tree, when the rain comes, never deny the rain. When the wind comes, very beautifully make the sound. It's a natural way to live in. There is a very nice story about this. Bending bamboo, straightening bamboo, also the bamboo. Reverend Suzuki skillfully explained this part. Buddha is Buddha. I don't mind you say it. one Chinese priest named Sui Bi. Once he visited a young priest so harshly asked, what is Buddhism?

[10:02]

What is the Buddha? But Sui Bi told him, wait, wait, wait a minute. Now I'm busy. So I will tell you without any person in evening time." So young priest stopped asking. When the time come, evening time, young priest see nobody here. He went to see Bhizenji and asked, Please tell me, please tell me that you told come evening time, so I come here. Please let me know what is a Buddhism and what is a Buddha. Then Suivizhenji took up him to the garden, front garden.

[11:03]

No one speaks through Only Sri Vizenji pointed. See, this bamboo bending. This, some of bending, growing so nicely. You see it? Then Sri Vizenji go back to the room. Shut the door. That's all. This is that you're so perspirable. Without anything, there is no Buddha. In the world of Suivizhenji, Zen world is universe. Living existence. Bambooism. And you are under so much say Buddha is Buddha.

[12:09]

Daichi Zenji strictly emphasizes this point. When Ren every time tells us, why don't you listen it? Buddha always speaking to us, why we close my ear? So, Zen method very openly and temple gate every time open so widely but people who enter should be so rare because the reason mostly we close myself We can see. We can see here.

[13:13]

That's the best way for you. Please think this. Sui Bidzhen Zen teaching. These bamboo bending. Some of these bamboo growing so straight. So there are no bound on the no border to each other. All things natural. The natural is Buddhism. In the Buddha's age, there are many, many races and the caste system happening in ancient India. One thing Buddha want to break out the caste system, Humanity only depends on himself or yourself.

[14:16]

There is no curse on the equality existence. Everything is living. So we should respect each other non-violence. Only tolerance makes us very peace. So that, I want to say, man cannot see our own face. With a mirror, we can see. That's a nice word. Dharma, like with Sangha, gathered here is also friend.

[15:20]

There is no separate. We are all together. So Sangha, Dharma, Buddha, these are the three treasures that we want to have every time, every day, everywhere. It might say the mirror, like our pure mind. But, as you know, mirror sometimes become dust by outside, so seems ugly. That's time we much better wash it, clean up, brush up. Every morning we wash face, Frankly, our Japanese never known before Dogenzenji went to China. Dogenzenji is the first person to bring back the way to wash your face and using the toothbrush.

[16:35]

Sorry, our Japanese people never know 700 years ago like that manner. In China already use these washing face, clean up the teeth with brush. But brush itself changing now with the nylon brush. But in China, ancient time, use the willow tree bending like this way. No, not this way. But anyway, Dogenzen is the first person to introduce a civilized manner. But now the world becomes so narrow. Many, many things import, export, introduce, and bring out. So Maitebe is very intimate and friendly.

[17:43]

So nice way should be always like this. Then physically always human being face the mirror and how nice I am, how beautiful and I added more lipstick and eyebrow and something, something always want to have to me. Only looking Material mirror. But how was our inside? Our inside mind always hate to feel angry someone and want to desire to gain more and more. It's endless desire. There's no comes happiness. Always persuading the outside world to material But any little house living in, I or you, feeling enough on the appreciation manner, the world is one.

[19:01]

Every time, beyond opposition. Big or narrow, rich or poor, like that things on the comparable world. But we, myself, mind itself, should be cleaned up every day. The same time when I wash my face, same time we should be cleaning up my mind, same time. So there is nice balance come, physically, spiritually. So, You see, you watch your dozen figures. Right hand on left. Left foot on right. This is a figure beyond. There's no name each.

[20:04]

Beyond. And straight up your body. This is only oneness. Includes. Beyond, same time, include everything. So there is no border between. Also we realize Buddha's figure, Buddha's mind. Isn't nice way for you? Very, very significant meaning there is in other than mana. So each hand also don't like this, do not like this. This means fire, triangle. Triangle means burning up, like a desire. So in the ancient Indian people, about yoga or the Hindu religion, always concentration something different or sort of a Buddhist figure.

[21:14]

Triangle always struggle, meaning this is a corner, a top, very edge. It feels very bitter. Don't you think so? It's penetrated to others, like the spear or the sword, always stretched like this. penetrate to others through my, through our language, word, daily language of feeling, or the body, physically, spiritually, always this figure penetrate into the others and hurt others' brain. So our posture should be this way. This means a bowl, water bowl.

[22:18]

It contains everything inside. Very calm, like the face of a pond. On the surface, waves sometimes waving by the outside window or something dropping into the stone, like this. But inside, always tranquil and calm So our zazen figure should be water both and keep here is all things contained. So water and fire should be the different. But naturally need both. Without water we can continue a moment life itself. Without fire, well-balanced fire, very nicely used for daily life, making cooking, making something.

[23:35]

Anyway, well-balanced is the Zen figure. So it meant physically, mentally well balanced. You can realize when something is difficult, you can realize always. So, once I would say, man cannot see his own face. With a mirror we can see. In conclusion I would like to give you one word to farewell and I keep you with me always.

[24:39]

So living both sides You are this, we are this and this. But one word always continues between us. To live is to die. To die is to live. Which do you prefer? Thank you very much. I should say goodbye.

[25:09]

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