the approximate last words of reverence for geese um which i didn't get on tape or i think uh thank you very much for your heart practice uh you've made uh all the buddhas uh are here because of your heart you are very grateful What's coming up is the last lecture by Bishop Sumi in the session on Sunday. I'm grateful for your supporting and finishing this session meeting.

[01:10]

As you know, session means 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 concentration. How have you been? This morning I'm still afraid. I couldn't express with my English speaking very rested to contact you because I use Japanese language.

[02:16]

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 catch 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? He was to China about five centuries. It may be 524 years he came to China from India.

[03:23]

He was born in South India as a prince of a little country kingdom. It revealed when he was young He was the 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.

[04:30]

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

[05:37]

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 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 three, the third Bodhidharma, nothing speak, only one word. Then Prajnatara asked him, why did it speak?

[06:45]

But there is no word. Then he administrated 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 not mean to me. Prajnaparatara surprised this answer. There he intends strongly, may this boy come as my disciple. And he might be spread right away of Shakyamuni Buddha.

[07:53]

The most acceptable and hopeful is that they first met Master as a disciple. Then, four years later, at the time of Bodhidharma's 15 years, his father died. Then, all people of the kingdom Particularly, two elder brothers cry and cry. They never stop for crying for his dead father. But Dharma himself, no one knows. He's only sitting by the casket. First you, Zazen.

[08:58]

figure. He faced directly his father's coffin. There was no speech. His father couldn't speak again, nothing. But in the heart of Bodhidharma, endless words speaking reached his father's body and mind. Could you support? We can speak no word, but we're always speaking. How do 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.

[10:00]

That means. Yesterday night, I was very interested for Mr. Richard Baker speaks to me. Something talking about, like this. I talked to him. In the oriental philosophy, Japanese spiritual world might be start from zero. Especially Buddhism, starting zero. Zero is around and conclude all things. But Western philosophy might be start from one. One is a unit and origin. But Buddhism start zero. Which is a bigger, do you think? Zero is counter number. And very, very freedom. You mean liberty?

[11:01]

What do you call liberty? It must be start from zero, I think. One is always one. It counts. Very interesting, Richard, figure me. 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 doesn't mean round. Round it, round it. Is it okay? So this is a very fundamental, the basic point of view of your starting zazen. After this week, What hard do you gain to yourself? It might be saying nothing.

[12:03]

Only I feel physical pain. Some of you are like that. Oh, too terrible, too hard thing to practice nothing. I can't get nothing. Shall we stop it? No, it must be continue more. Then the joy comes to me. So, the Russian poet said, this is a one phrase. You know, power, like pendent and decoration is power, mostly famous Japanese power. We are power from born. A clever and wise man poet expressed, Pearl was born from his painful body.

[13:09]

You can realize that? If you want to pearl a brilliant one, someone enter, open his shell, and enter some visual material, like stone. So, shell, it's a feel pain. They want to recover it and leave it off. So he covered, covered on the surface of the stone or the material. Then, it might be Andy Bauer, you know, it become brilliant and very beautiful power. So poetry means power born from suffering.

[14:13]

This is best 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. Even though it's very hard work and trouble, much will happen. You can always straight go on your one way, never bending like that. Sometimes wind blow higher mountain, but mountain itself always constant. Only surface, dark clouds and heavy rain might be through and floating. Like that our mind sometimes might be float here and there, front or backward, might be

[15:24]

But when I have once experienced this, I stand straight like a leaf when the wind, water passes through. They come back straight always. So Pascal said, personifica, human is like a leaf. It seems weakable, but it's more strength. That one koan express this point. Many people say, I have very strong, I have many power. How you feel pressure? Power is meaning sometimes against. Resistance, right? Is it the only real power you think?

[16:29]

You can suppose all the pine trees strictly standing only the heavy rock. Outside it seems very strong. But what is happening when the wind power more strong than this It might be cracked down. But again, you can suppose the inside. Our eyes always open, outlooking. And we can see the boundary of this sight seeing. But is it only real world? Many, many unknown things exist. You can think so.

[17:34]

Well, even the specimen maneuver the space. It's only a little, little point of the universe. You can think that. What resolve it to our neighbor world? It bring us more happiness? What is the real happiness to you? This is a very serious problem to me. Then Bodhidharma face his father's coffee. He practiced thousand seven days. Then all persons went to the cemetery to burn up Father's body. Then after, Dharma come back again in his castle.

[18:39]

They went to Master Paraha. He shaved his head and became a disciple. There is a last word for his master. When you become 64 years old, you must go to the Chinese. There are many people suffering, unknown the right way of this Buddhism. You must thumb and rest them. By my right way, it must be four wisdom and eight power of the Buddhism, as you know. His order was very serious and important. Later, his master passed away. Bodhidharma practiced more and more the Zen way.

[19:42]

And at his 64 years old age, after many suffering voyage to the South Sea. At least, at last, he wrote it on the Chinese. It was 524 B.C. No, no, A.D. It's the founder of Chinese Zen Master. Then six percolated bags accessed his wig. One day, his first disciple, Bodhidharma, as you know, faced the world for nine years more than that. And what you can suppose? You think only he is hitting the face every day, every time?

[20:45]

No. His 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 watching, watching, watching. At last, he gained his one disciple named Eka. One day, Eka asked Bodhidharma, I'm feeling very much of my pain from my heart. Please, Master, rescue me. Eka asked. Bodhidharma answered him,

[21:46]

What about your suffering? Zen brought me your mind. What is your mind suffering? Bring me your mind. That's a very important question. Disciples thinking, concentrating through the Zen way. Three years later, he got it to answer. I can't get it. I can't get it. And take out my mind. Went on the master flight. He answered it. Then body derma. Again, maintain.

[22:51]

Oh, at last, I took off your pen. You can understand this is a koan. It means, from where your pen will come to you? It's not my mind. You suffer yourself by yourself. What does it mean? Sometimes you can suppose joy, thing, and happiness, like that things always catch 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.

[23:56]

But desire must be of my power as human life, living, going on. So it's revealed. Western style, start once. And cleverly expressed. Last day someone asked, religious, word religion. Religion, it comes from Latin word. It means divide, okay? God and me. Always dividing, separate. So Richard say like that. Some school teachers say, you can enter God's paradise, but only entering, you can't become God.

[24:58]

But Buddhism, you are Buddha itself, yourself. You must find your inner heart as a Buddha nature. It's equality like that. So it starts. Zen, I said last night, Zen-O. Japanese language express Zen is whole, H-H-O-L-E. It's the same meaning. So it is not interesting for you like this. Zen, our Zen sect flourished and cherished Disciple to disciple, Master transmitted his disciples. Like that, some organizations grow up. They are introduced to Japan.

[26:01]

Now, it's beyond the 5,000 mark. Pacific Ocean, you and I again gathering here. Reverend Suzuki, mostly devouring his inner heart effort for you as something like his responsibility. We are very happy to see you and talking about this serious point so friendly, face to face. It must reflect our Buddhahood. There, you know, there is no word, no printing letter like a sutra.

[27:03]

Buddha speaks directly to his disciples or laymen and laywomen. They are heartily aggrieved Then they became devotees. It is a very important thing to us. We are together figure. This is the same of Buddha itself. It's the highest figure as a human being doing. Same figure. can find some Buddha statue standing, some Buddha statue sitting. And ancient India, some religion, you know, Hinduism, they are seeing practice this figure.

[28:12]

They post finger like that. This is a triumph. And the hand itself, mudra we call, it express our inside words, no use of oral words. Finger is always express our inside heart. When you touch, it's a joy, agreeable. I like that this is a denial. It's a very, very important thing, expression with the hand or eyes or anything we have, the organ, through the organ. Then this means fire. Fire always figures triumph. But our Zen school, Zen sect, I can find this today.

[29:28]

Some of you are like this. This is not good. I explain. We must finger touch only like this. This means a 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 keep the concentration this point. It's meaning very intellectual, intellectual. So only working my head, never stop, seems conscious. And unconscious, all the time working. Our desire needs rest, but it couldn't attain.

[30:30]

So you, ah, yesterday, question time, some of you asked the question, Reverend Shizuki. As you expect something through the Zen, your head, mind, all the working, and your mind always up and up, never stop. So desire wants to sit and concentrate. It's opposite. So it's not good for our Zen practice. We must keep hand mudra like this water, though. It's the mirror of master. Clean up mirror so beautifully. Everything faces.

[31:33]

Isn't it so? Our mind sometimes dirty by something like the cloud or a mist, or a pot. So we must clean up our daily life sometimes. Collect our bones, and keep our murderers right away. Their reflection comes in my mirror as itself. Bend tree, face bend tree. Right tree, faith like tree, like that. It's a real existence, faith. So, there is one thing I consider as a power. As Pascal said, you can suppose a reed by the river, for sure.

[32:41]

When the strong wind of breathing comes, And the water flowed up. What reed figure? Many reeds down according to the stream once. But after that, passing away, reeds must be correct figure. You can suppose it? So Chinese Zen master said, We have two powers. One is strictly against it. It must be called power. But you cannot miss 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.

[33:46]

But there is mostly we can recognize and need a real power. What is it? Your ego, your doesn't. It's a best way, as Pascal says, weakly think, but always keep you in at one point. and doing your best and responsibility. It's a real award for the Tosha, to the nation, to the human being, eternally. So Bodhidharma says, you must find yourself, find your mind. That is the best way. Once close our legs, eyes inside. There we can see many, many things happening at the same time.

[34:54]

Why do we worry? What will happen? And we make decisions. Our responsibility, what to do and what should be done through our direction. This time, I'm very, very pleased to meet you. And there, I can trust you. All of you are each hundred of a clear light showing both light inside, outside, and all in you Guide or person? Thank you very much for your time.

[35:54]

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