I've got some last words of reverence for Keith, which I didn't get on tape. Thank you very much for your heart practice. You've made all the Buddhists are here because of your heart practice. We are very grateful. What's coming up is the last lecture by Bishop Sumi in the session on Sunday. Thank you for your supporting and finishing this special meeting.

[01:09]

As you know, sessions mean concentration, one thing or one point. Your daily life must be very changeable. But in Seventh Day this week, you came here and keep your body and mind to balance with contemplation. Have you been? This morning, I'm still afraid. I couldn't express with my English speaking very less to contact you. because I used Japanese language to preach.

[02:15]

Something frustrating came. I couldn't express all my thinking. But I trust you, you can understand beyond the words, beyond the words, beyond my expression. You directly catched, I think so, Please excuse if you feel some trouble to understand or comprehend. Please ask some other person, what he said. It's the best way and helpful for you, isn't it? So, have you heard the name of Bodhidharma? If he was come to China, About five centuries, it may be 524 years, he came to China from India.

[03:21]

He was born in South India as a prince of a little country kingdom. It's revealed when he was young, his father most devotee of Buddhism. Later, Bodhidharma entered the monastery and became a disciple of Prajnaparamita. He's a master and a traditional orthodox accessor from Shakyamuni Buddha. patriarchy as the 28th generation, 28th patriarchy. Then he came to China. He became the first beginner at a Chinese Zen school, you know.

[04:27]

When he was a child, one day his father, very, very pleased, By my sermon, Prajnatara, I explain Bodhidharma's Master and Father Patriarch. Very pleased Father gave Prajnatara what a prayer. It's very, very important. And anything but change of So valuable treasure gave for the hour of his summer. Prajnatara brought it, said goodbye down the stairs. There he met three child of kingdom. Bodhidharma is the third brother, the youngest brother.

[05:33]

Two elder brothers of Bodhidharma asked, Oh, what happened? This is a wonderful treasure of my national. Usually my father said, This is unchangeable anything. Not by Bani, not Not buy money with it. My father very, very fondly. Why he gave it to you? The second brother continued. It's due to your respectful sermon. So, Threshen, my father gave it to you. The third Not to speak only one word. Then Prajnatara asked him, Why did you speak?

[06:40]

But there is no word. Then, few minutes later, he replied, It is only a variable. We count it, but it's not so valuable to me. Someone say it is valuable, but it's no mean to me." Prajnaparatara surprised this answer. There he intends Strongly, may this boy come as my disciple. And he might be spread the right way of Shakyamuni Buddha.

[07:47]

They are most acceptable and hopeful. Is it their first metta? Master and other disciples. Then four years later, at the time of Bodhidharma, 15 years, his father died. Then all people of the kingdom, particularly two elder brothers, cried and cried They never stopped for crying for his dead father. But Dharma himself, no one knows. He's only sitting by the casket, a post-youth Zazen figure.

[08:52]

He faces directly his father's coffin. There's no speech. His father couldn't speak again, nothing. But in the heart of Bodhidharma, endless words speaking each other, his father's body and mind. Could you suppose that? We can speak no words, but We're always speaking, as you know. So in the Hanya Shingyo, strictly emphasized, all things is nothing. Nothing is all, isn't it? Every time you chant and recite it, please reveal yourself, that means Yesterday night, I was very interested for Mr. Richard Baker speaks to me.

[10:00]

Something talking about, right? I talked to him. In oriental philosophy, a Japanese spiritual world might be start from zero. Especially Buddhism, starting zero. Zero is round and concludes all things. But Western philosophy might start from one. One is a unit and origin. But Buddhism starts with zero, which is bigger, do you think? Zero is a countless number and very, very freedom. You mean liberty? What do you call the liberty? It must be started from zero, I think. One is always one.

[11:03]

It counts. Very interesting. We count one, two, three, four, always out. Standard for mind. But Buddhism counts Outside, two inside. One, two, three, four, five, like that. It means round. Round it, round it. Is it okay? So this is a very fundamental, basic point of view of your starting service. After this week, what have you gained for yourself? It might be saying nothing. Only I feel physical pain. Some of you are like that. Too terrible, too hard thing to practice nothing.

[12:07]

I can't get nothing. Shall we stop it? No. It must be continue more. Then the joy comes to me. So, Lucian poet said, this is a very trite quote, one phrase. You know, power, like a pendant and decoration is power, mostly a famous deacon is power. We are power from bone, a clever and wise man poet expressed. Pearl was born from his painful body. You can realize that? If you want to pearl a brilliant one, someone opens his shell and enters some little material, like stones.

[13:21]

So, shell itself feel pain. They want to recover and leave it off. So he cover, cover on the surface of the stone or the material. Then it might be endible, you know. It become brilliant. and very beautiful power. So poetry means power born from suffering. This is the best word to us in our future. Mostly after this session, you will build up your mind and body more strongly and face directly and resolve.

[14:26]

Even though it's very hard work and trouble might happen, you can always straight go on your one way, never bending like that. Sometimes, wind blow higher mountain, but mountain itself always constant. On the surface, dark clouds and heavy rain might be through and floating, like that our mind sometimes might be frozen here and there, front or backward, might be frozen. When I have one experience to stand straight, like the leaves, when the wind, water passes through, they come back straight, all the way.

[15:34]

So Pascal said, philosophical, human is like leaves. It seems weakable. But it's more strange that one koan expresses this point. Many people say, I'm very strong, I have many powers. How do you feel, pressure? Power means sometimes against resistance, right? Is it the only real power, you think? You can suppose all the pine trees strictly standing on the heavy rock. Outside, it seems very strong. But what will happen when the wind power is more strong than this?

[16:39]

It might be cracked down. But again, you can suppose they are inside. Our eyes are always open, out-looking, and you can see the boundary of this sight-seeing. But is it only real world? Many, many unknown things exist. You can think so. Well, even the spaceman maneuvered space, it's only a little, little point of the universe. You can think that. What little bit to our neighbor world, it brings us more happiness.

[17:47]

What is the real happiness to you? This is a very serious problem to me. Then Bodhidharma made his father's coffee. He practiced that on the seventh day. Then our father went to the cemetery to burn up his father's body. Then after Dharma came back again in his castle, they went to Master Parva. He shaved his head and became a disciple. There is a last word for his master. When you become sixty-four years old, you must go to the challenge. There are many people suffering, unknown the right way of this Buddhism.

[18:53]

You must serve and rest them by my right way. It must be four wisdoms and eight parts of the Buddhism, as you know, like this. His order is very serious and important. Later, his master passed away. Bodhidharma practiced more and more the Zen way. And at his 64 years old age, after many suffering voyages, thousands of years, at least at last, he wrote it on the Chinese. It was a 524 years B.C. No, no, A.D. It's the founder of Chinese Zen Master.

[19:58]

Then six 30-year-old monks asked his wife, one day, his first disciple, Bodhidharma, as you know, faced the war for nine years more And what you can suppose? You think only he is facing the faith every day, every time. No. He is a figure facing the world. But his inner heart always never stops thinking. What shall I do? What way is the best for preach them. His inner heart always not stop working, working, working.

[20:59]

At last he gained his one disciple named Eka. One day Eka asked Bodhidharma, I'm feeling very much or my pain from my heart. Please, Master, rest me." Eka asked so. Bodhidharma answered him, What about your suffering? Zen brought me your mind. What is your mind suffering? Bring me your mind. That's a very important question. The disciple thinking, concentrating through the other way. Three years later, he got it, the answer.

[22:06]

I can't get it. I can't get it. and take out my mom. Went on this master prayer. He answered it. Then Bodhidharma again mentioned, Oh, at last, I took off your pin. You can understand this is a koan. It means from where your pain will come to you. It's not my mind. You suffer yourself by yourself. That's what it means. Sometimes you can suppose joy things and happiness like that things always catch

[23:14]

as existence, like a material. There, we can't eat, so suffering comes here. So Buddhism doctrine says, pain itself comes gathering. Gathering is my desire. But desire must be of my power as human life, living. going on. So it's revealed. Western science, third one, and cleverly expressed. Last day someone asked, religious, the word religion. Religion, it comes from Latin word. It means divine. Okay? God and me.

[24:17]

Always dividing, separate. So, Richard said like that. Some school teachers say, you can enter God's paradise, but only entering, you can't become God. But Buddhism, you are Buddha itself, yourself. You must find one in your heart as a Buddha nature. It's an equality like that. So it's tough. Zen, I said last night, Zen-O. Japanese language express Zen is H-O-H-O-L-L-E. It's the same meaning. So it is not interesting for you like this. Then, our then-sect flourished and cherished disciple to disciple.

[25:26]

Mantis transmitted his disciples. Like that, some organization grew up. They introduced to Japan. Now, it's beyond the 5,000 miles past the ocean, you and I again gathering here. Reverend Suzuki mostly deburring his inner heart effort for you as something like his responsibility. We are very happy to see you and talking about like this serious point, so friendly, face to face. It must be reflect our Buddhahood.

[26:29]

There, you know, there's no word, no, no printing record like a sutra. Buddha speaks directly to his disciples, or raiment and raiment. They are heartily aggrieved. Then they became devotees. It is a very important thing to us. We are still a figure. This is the same of Buddha itself. It's the highest figure as a human being doing. Same figure, you can find some Buddha statue standing, some Buddha statue sitting.

[27:31]

And ancient India, some religion, you know, Hinduism, they are seeing practice this figure. They first finger, like that, this is a triumph. And the hand itself, mudra we call, it express more inside words, no use of oral words. Fingers always express our inside heart. When you touch it, it's a joy, agreeable. This is denial. It's a very, very important thing, expression, with the hands or eyes or anything we have, the organ, through the organ.

[28:37]

Then, This means fire. Fire always figures try and burn up. But our Zen school, Zen sect, if I can find this today, some of you like this. This is not good, I explain. We must Fingers touch only like this. This means the ball, water ball, B-A-W-L, water ball. So if you keep like this, strong and stress this point, our heart might be burned up. The Hinduism keeps the concentration this point. It's meaning very intellectual, intellectual.

[29:41]

So, only working my head never stops, seems conscious and unconscious, all the time working. Our desire needs rest, but it couldn't attend. So, you... Ah, yesterday, Question time. Some of you asked the question, Reverend Suzuki. As you expect something through the Zen, your head, mind, all the working, and the mind always opens up, never stops. So desire wants to sit and concentrate. It's opposite. So it's not good for our Zen practice.

[30:48]

We must keep hand mudra like this water bowl. It's the mirror of Master. Clean up mirror so beautifully. Everything face it. Isn't it so? Our mind is sometimes dirty by something like the cloud or mist or fog. So we must clean up our daily life sometimes, collect our bones straight, and keep our murderers right away. There, reflection comes in my mirror. As itself, bend tree, face, bend tree. Right tree, face, right tree, like that.

[31:54]

It's a real existence, facing. Then I, one thing, I consider as a power. As Pascal say, you can suppose a reed, by the river for sure. When the strong wind brings calm and the water flows out, what reed figure? Many reeds down according to the stream once. But after the passing away, reed must be correct figure. So, the Chinese Zen master said, we have two powers. One is strictly against it.

[32:56]

It must be called power. But you cannot meet one power, one side, other side. Which is better to you? Through our daily life. We can feel some pressure from outside every day, every time. But there is mostly we can recognize and need a real power. What is it? Your figure, your data. It's a best way, as Pascal said, weekly things, but always keep you Eight. At one point. And doing wayabes and responsibilities, it's a real award for the Tosha, to the nation, to the human being, eternally.

[34:02]

So Bodhidharma says, you must find yourself, find your mind. That is the best way. Once we close our eyes inside, there we can see many, many things happening at the same time. Why do we war? What will happen? And we make decisions. Our responsibility, what to do, what should be done through How I dare you. This time, I'm very, very pleased to meet you. And there, I can trust you. All of you, each handle of a clear light, showing both lights.

[35:11]

inside, outside, and all the real guides are possible. Thank you very much for your time.

[35:25]

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