Anderson Lecture, February 28. Yesterday at the beginning of this morning event, something came to my mind and then I thought, I thought, I hope these people forgive me for being the way I am. So I asked you to forgive me. And asking you to forgive me is part of the way I am. But I didn't tell you what led me to ask you to forgive me. And what led me to ask you to forgive me was what I was thinking of saying. Which I didn't say. But I thought I'd tell you today what I was going to ask you to forgive me for being being somebody who says, there's going to be healing today.

[01:03]

We're going to have a lot of healing here. Yeah, we're going to have healing. And healing, you know, the word heal, the word whole comes from the word heal. It's one of those Anglo-Saxon words. I think it's H-E-E-L. in the English, modern English alphabet, is the root of the word whole. Whole means to heal, and to heal means to make whole. And, you know, that's what Samadhi is about, is to heal us, to whole us. So I ask you to forgive me for saying that there's going to be healing. We're going to have a lot of it. And continuing in this vein, I ask you to forgive me for saying, are you ready?

[02:09]

Are you ready, my brothers and sisters? Are you ready for the teachings? Yeah. Yeah. Are you ready for the Buddha Dharma? Are you ready for the Buddha Dharma? Are you ready for the Buddha's truth? Yeah Are you ready to open? Are you ready to let go? Are you open and ready to receive? Are you ready to receive? Come on, man And enter the inconceivable help resonating back to you now from the vast enlightenment, from the broad Buddha. Are you resisting, Sister Rosie? All bodhisattva mahasattvas

[03:23]

Please concentrate your hearts on me. I, Tenshin Zenki, disciple of Buddha, receive this one samadhi of all Buddhas. How are we ready? How are we ready? How can we be ready to receive? How can we be ready to receive? How can we open? What's the answer? Let go. What? Renounce. Renounce. At the beginning of the scary, most scary, 8,000 line Prajnaparamita, it says, bring forth as much as you can of courage and faith and love. Let go of those taints. Drop off those obstructions and listen to the perfect wisdom of the gentle Buddhists for heroic spirits intended for the wheel of the world.

[04:41]

So we're entering the samadhi, the one samadhi, and one samadhi can be called the samadhi for the heroic spirits, the samadhi of the heroic progress on the path of the bodhisattva. It can be called the jewel mirror samadhi. It can be called the one practice samadhi. It can be called the ocean seal samadhi. So we have a text, a scripture about the samadhi. So we both enter into the samadhi and receive the teaching of the samadhi, in the samadhi, about the samadhi. At the beginning of the teaching of the fourth ancestor, at the beginning of the teaching, he says, I make Buddha my number one.

[05:53]

I make Buddha mind the one thing, the one thing. I always mindful of this one thing. I go by the one practice, samadhi, the fourth ancestor says. And then the fourth ancestor said that Manjushri says to Buddha, World Honored One, what is the one practice samadhi? And the World Honored One says, being intimate with the realm of reality through the oneness of all things is the one practice samadhi. If you want to enter the one practice samadhi, you must be empty and relaxed. renounce all confused ideas, renounce everything, not grasping at forms and appearances, your heart is joined to Buddha.

[07:05]

This is what the fourth ancestor taught at the beginning. Wang Bo says, at the beginning, All sentient beings and all Buddhas and all Bodhisattvas are just one mind and there is nothing else. In the song of the Jyulamrta Samadhi, of our school. It starts. The teaching of thusness has been intimately communicated by Buddhism ancestors. Now you have it.

[08:08]

So keep it well. In the beginning of the Book of Serenity, The first case, the World Honored One ascends the throne, ascends the seat. Manjushri strikes the gavel and says, clearly observe that dharma of the king of dharma is thus. Clearly observe the teaching of the King of Teaching. The teaching of the King of Teaching is thus. Clearly observe the truth of the King of Truth.

[09:16]

The truth of the King of Truth is thus. This is the beginning. The teaching of the teacher, the teaching of the Buddha is thus. This is the teaching of our school. It is the teaching of thus. And thus is the teaching. The teaching of our school is thus.

[10:22]

It's right now. It's this. This is it. It's like this. This is our teaching. It's not our teaching. It's the teaching. It's always like that. So we come to this scripture called the scripture of the samadhi of the heroic progress of the bodhisattva. And how does it start? It starts with thus. The first word of the scripture is thus. The first teaching of the scripture is thus. What is the first teaching of our school? Thus. What is the teaching of the king of teachings? Thus. Thus.

[11:29]

Thus. Thus. Thus. Thus, thus, thus. It means thus, but also means like this. Like this. Like this. The teaching is like this. The teaching is like this. The teaching is like this. Like [...] this. So in Chinese, the first word of almost all the scriptures is this one. It's two characters. It means like this. Like this I heard. I heard like this. So this can be translated like this, or it can be translated technically as thusness or suchness. When it's translated technically as thusness, it means the truth, reality.

[12:41]

And what is the truth? It's like this. This is the first teaching. This is the first thing. Don't overlook this. When I first started reading Mahayana scriptures, the first one I tried, I think, was the Lotus Sutra. The reason why I tried it was because... This is like the fall of 1968. The first time I tried to read a Mahayana scripture. And the reason why I tried the Lotus Sutra is because down here in this valley, Suzuki Roshi, I wasn't here, I was in San Francisco. I wasn't in the practice period. But down here, he was in the practice period and he was teaching the Lotus Sutra. And the Lotus Sutra starts like this too. Thus. And then it goes into saying, thus I heard.

[13:44]

And then it says, at one time. In Rajagriha, on Vulture Peak, the Buddha, Shakyamuni, was talking to a group of people and bodhisattvas. And then it lists the names of the bodhisattvas. And while I was reading the names of the lists of bodhisattvas, I stopped reading the Lotus Sutra. I couldn't get through the name of the lists of the bodhisattvas. I wasn't interested in bodhisattva names. I close the book. Now down at Tatsuhara, Suzuki Roshi was reading. Actually, Suzuki Roshi, I heard anyway, before he even got to reading thus, he read like the copyright information. But then, anyway, at some point, as he got into the names, these monks down here, they couldn't close the book because their teacher was reading it, but they knew what to do.

[15:02]

They went to sleep. As soon as he started talking, they went to sleep. They didn't know how to defend themselves against the teaching. But she saw it, that practice period, I think, was Ananda Dahlenberg. And he marveled, you know, how as soon as Suzuki Roshi started talking about the Lotus Sutra, everybody went to sleep. And I think around that time, I'm not sure if it was then, but around that time, the author of Crooked Cucumber, David Chadwick, said to Suzuki Roshi, how come in the city center, you know, it's possible to stay awake during your talks, but down here at Tatsuhara, we all go to sleep. And Siddhikarashi said, in the city center I make them laugh. Down here I say how it is so you all go to sleep.

[16:04]

Down here he goes, thus, thus, thus. Who wants to stay awake for that? That's right. Who does? So I didn't want to listen to those names of bodhisattvas. When I was in college, I didn't take very many humanities courses, like about zero. I did mostly science and math. But I had a friend who took a lot of humanities classes, and she asked me to go to one of her humanities classes taught by a rather interesting teacher. His name was John Berryman. He was like one huge raw nerve.

[17:13]

But it wasn't huge. He was about 5'10". It's about a 5'10 nerve. He tried to turn it off with lots of alcohol, but it didn't work. At the beginning of class that I went to, they had the bell set up so that the bell went off during the beginning of the class. So he'd be in the class there, and he'd usually forget that the bell was going to go off. And when it went off, he would just collapse. He'd start shaking and screaming violent language about engineers. Anyway, he was something of a poet. He won Pulitzer Prize while I was still one of his students. But one of the main things he taught me, which I'll share with you, I've already shared before, was one time he was teaching us about, he was reading Don Quixote to us. I think, kind of, didn't read the whole book, but he read, he studied Don, I guess he read Don Quixote.

[18:20]

They say he read it. So he opens the book. And I don't remember what it says at the beginning, but it says something like this. In a certain state, in a certain part of the state of La Mancha, there lived a gentleman rather over 40. Good. And John Berryman said, did you hear that? Rather over 40. Why won't he tell us how old he is? And I thought, yeah, that's the way to read. You know? That's what you have to do. You have to be open to, like... And you know, this word, this Chinese word, in Japanese it's pronounced nyosei.

[19:38]

So we used to chant the Jumir Samadhi in Japanese, we'd say nyosei no ho. The ho, the dharma of nyosei. And this could be translated as like this or suchness. And the Sanskrit again for suchness is ta ta ta. It's very helpful. Ta ta ta. And Pali is in some ways even better. Da da da. That's the truth. Did you hear the truth? That's the truth. Da da da. So, starting with the truth. opening to the truth. Now the truth starts to branch out. It starts out with da, da, da. It starts out with thus. It starts out, the truth, the Buddha's teaching, did you see it? Did you notice what the Buddha's teaching was? Did you hear it? Thus. That's the first hint. It's like this. Don't forget it.

[20:40]

Now this is gonna change a little bit. It's gonna be actually more difficult to follow. in some ways, you might get confused and forget that it's just like this. The Dharma is just like this. The Dharma of the King of Dharma is just like this. Like what? At one time, the Buddha was in Rajagraha on Gurdrakutra Parvata, in other words, vulture peak. with a great assembly of monks, 32,000 monks, and bodhisattva mahasattvas numbering 72,000. These last, these bodhisattvas, were universally known.

[21:42]

They possessed the dharanis. Do you know what dharanis are? You're trying to dharani in the evening, right? That's a daishindarani. Daishindarani. It means the way to remember, this is a mnemonic. It's a mnemonic to help you remember what? Huh? Yeah, right. It's to help you to remember great compassion. Dai means great compassion. He means compassion. It's the Dharani to help you remember great compassion. You chant this Dharani, you chant this Dharani, you chant it, you chant it, you chant it, and if you chant it long enough, you get the Dharani. You get the Dharani, which means you remember great compassion. So when they possess the Dharanis, it means they remember the teachings. They don't forget anymore that these people are very dear. They don't forget that all sentient beings are their eyes.

[22:51]

They remember. This means you get the Dharani. And you get the Dharani of the teaching of emptiness. So they have, by practicing these Dharanis over and over for eons, they then actually have the Dharani. They actually remember. And people often ask, you know, how can I remember to be mindful? How can I be, you know, I like being mindful, but then I keep forgetting being mindful. How can I remember to remember? And we do have these little, you know, I have this thing in my suitcase, which I've offered, but, you know, I've offered, but really won't give it to you. And it's a little, kind of like a cattle prod. It's an electric device that you can strap onto your neck. And as soon as you become unmindful, it gives you a shock. It's a kind of, it's a, what do you call it, it's a Scientology thing. Just kidding, just kidding.

[23:56]

But anyway, a lot of Zen students, they hear about mindfulness, sometimes it happens, they love it, but then they forget for a while. So they wonder, how can I remember to remember? How can I be mindful of mindfulness? And what you do is you just chant these Dharanis over and over until you remember. You practice mindfulness. You actually go around practicing mindfulness Dharanis until you get it. So these bodhisattvas possessed the Dharanis. They were gifted in eloquence and delighted in expounding ceaselessly. Doesn't mean you have to delight in expounding ceaselessly. Just that these bodhisattvas were that way. Well established in samadhi.

[24:59]

They never strayed from it. They never strayed from what? From the one pointedness of mind, from remembering again That the subject and the object are one point. That you and me are one point. You the subject, me the object, that one thing which has these two aspects. They didn't stray from that. They were skilled in knowledge and of inexhaustible wisdom. They possessed the certainty of concerning the profound teachings and had penetrated the profound expositions of the Dharma. For innumerable, incalculable periods, they had cultivated good Dharmas and still recalled all of them. They had overcome Mara and adversaries.

[26:04]

They had secured perfectly adorned Buddha lands. They possessed great goodwill, Maha Maitri, great loving-kindness, great compassion, and their bodies were adorned with all marks. They had reached the outer shore of great vigor. They were acquainted with all languages and other skillful means. They were, in other words, they were acquainted with all skillful means. Their practices and bodily attitudes were perfectly consonant. They were all determined as to the three doors of deliverance. signlessness, wishlessness, and emptiness. Determined means, again, samadhi of those qualities.

[27:11]

They were all in the samadhi of signlessness, wishlessness, and emptiness. Through unobstructed knowledge, they had penetrated the triple world, they had formed the resolute never to they had formed the resolve to never abandon anyone they had formed the resolve never to abandon anyone even George Bush they were gifted even Dick Cheney they were gifted with mindfulness intelligence and understanding, as well as patience and knowledge. The teaching of the World Honored One is like this.

[28:21]

The Bodhisattvas endowed with such virtues were... Could someone come and get this book? Would you give it to Eleanor? Would you bring that book to... Would you be willing to read the Sanskrit? Say, I'd like you to read the Sanskrit and then I'll read the English. So read it and pause. These are the names of the Bodhisattvas. This is the teaching of the world-honored one. Please listen. Let the Dharma in as names of bodhisattvas. Don't miss this. Okay, let's hear the Sanskrit. Do you see it? It says those who have these qualities. Yes. Yes. The bodhisattva setting the irreversible dharma wheel turning.

[29:29]

The bodhisattva setting the wheel of dharma turning after arousing the spirit of enlightenment. The bodhisattva unobstructedly setting the great wheel of dharma turning. The bodhisattva un-stained purity. The bodhisattva eliminating all veils of passions. The bodhisattva, delighting in adopting pure bodily postures and attitudes. The bodhisattva, royal intelligence adorned with marvelous marks.

[30:44]

The bodhisattva not deluding any being. The bodhisattva intelligence like an ocean of infinite virtues. The bodhisattva of sense, always concentrated and undistracted. The bodhisattva of truthful sounds. The bodhisattva praised by all the gods. The bodhisattva sovereign king of all daranis. The bodhisattva adornment of eloquence. The bodhisattva pleasant splendor, crown prince of Dharma.

[31:53]

The bodhisattva loving kindness. The bodhisattva king of the summit of Sumeru. The bodhisattva intelligence like the sea adorned with the jewels of virtue. Bodhisattva Mahavyuva. The bodhisattva of great adornments. Bodhisattva Mahalakshana. Mahalakshana? Yes. What does that mean? Of great marks, huh? Yes. The bodhisattva of great marks. Bodhisattva Patalakshana. The bodhisattva of marks of radiance. Bodhisattva Tapasya. The bodhisattva of pure intelligence. Okay. Oh, majesty of light.

[32:59]

Bodhisattva majesty of light. The bodhisattva of pure intelligence. The bodhisattva king of joy. The bodhisattva. The bodhisattva firm in strength or energy. The bodhisattva resolute intelligence. These are the names of the bodhisattvas who were endowed with all those qualities that we talked about before. Maybe there were some other bodhisattvas there who didn't have those qualities, who don't get mentioned in this, you know, star list. About two years later, I think it was, after I closed the Lotus Sutra,

[34:03]

I think it was in the summer of 1970 I Opened it again and I don't remember if I actually if I skipped over the names of the Bodhisattvas or not but anyway, I Didn't go back to it and read it and and I went back to read it when I was suffering a lot and it was those names of bodhisattvas became medicine for a sick person. Oh, it says these and other bodhisattva mahasattvas numbering 72,000. We didn't read 72,000, right? But there were other bodhisattvas there too. 72,000 minus this number here, other ones. In addition to those who existed in the three-thousand-thousand-fold universe, by way of, in addition to the bodhisattvas and the great monks, there were chakras

[35:26]

Brahmas and Lokapala kings. Chakras are, you know, are king gods, and Brahmas also are the gods of certain heavens, chief gods. So they were chakras, Brahmas, and Lokapala means, Lokapala means world guardian kings. World guardian kings of the gods. There were Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kimnaras, Moharagas, Manushas, Amanushas, universally known, having planted good roots and resolutely intent on the sublime teaching. They were present also in the assembly. So that's who's at this, besides us, that's who was at this assembly where this teaching about the heroic march samadhi is going to come out.

[36:42]

At the bottom of the list of the bodhisattvas we named, the last one was a bodhisattva that most of us are not very familiar with, named Dhridhamati. Mati means like intelligence or discernment and Dhridha means firm or resolute. So the bodhisattva, resolute or firm intelligence, is the person who is kind of the... I guess you'd say the protagonist or the main hero of bodhisattva of this text because this is the one who asked the Buddha most of the questions. And at the end of the sutra, this bodhisattva realizes the samadhi. Yes, the question is, do I?

[37:57]

Do you wish to be this bodhisattva of resolute intelligence? Do you want to resolve your intelligence to be ready to enter and realize this great samadhi of the Buddha? Do you want to renounce anything and everything that takes you away from suchness, from thus. Do I want to renounce wandering away from what's happening? Do I wish that this Bodhisattva, can I receive this Bodhisattva, resolved intelligence, that my intelligence, that my mind could be resolved to be present moment by moment?

[39:18]

That I would give up all seeking and grasping moment by moment? in the name of this bodhisattva. Can I open to let go of the duality of subject and object?

[41:16]

All the bodhisattvas delight in the ceaseless expounding of dharma. Do you hear the Dharma? And even if you say no, don't hinder what does hear it. Let the delight go on, the delight in hearing the ceaseless expounding of the Dharma.

[43:49]

Enter the samadhi of delighting in the ceaseless expounding of Dharma. The Buddhas are inviting you to enter. They have no other concern but that we should enter this samadhi. Enter and play. in the delight of this ceaseless Dharma rain.

[45:00]

This ceaseless, ever-changing Dharma river this ceaseless Dharma fire, this endless Dharma wind,

[45:38]

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