Joshu Sasaki Roshi - Buddha is the Center of Gravity

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NT;5

INTRODUCTION. . . 9

SAZEN

THE ART URA 15 .

FRST TESO MUMOK - Joshu and a Puppy

SECOD TEISHO MUMOKAN TWO - Hykujo and a Wild ox

THIRD TEI UMOKAN WO, contiued 33

FOURTH ESHO

UMOKA WO, coniu . 43

QESTIS AND ANSWER FITH TEO

MUMOKAN TWO, cotiud 6

SIXTH TSO A THREE Gutai Raised n ingr 7

VENTH EISHO N OUR The Babain Has o ear 8

TE FUR GREA VOWS 2



We oer herein sve teis lcus dvd by J sh SasakiRosh t 36 mms f a Dai-Sssn hld a Laa Fndatnin epteb, 1973. icd s a qusadasw ssnhe on the teno h t day A sa idc nzen (pvate iniw th s) fw dcti

Roshi gav hs lcts in as w a tat t

In trnscribing th ta cdgs, aa as imdin, the edit tnsit w ad i Jas fRosh's povl, at wch i h ad a fw dctin

Josh Sasaki shi td ai Z aig at t a f orteen ad hs vtd hs f t Z acc nc n 92he me t th Unid Stat, a fu qalf Z Mst, pse of teachig n t Ac H a d a Ci

en Centr n s Als, n Bad Z Cnt in Cifand Jemez Bodhi la New exc. (Infrton o Mt.Baldy, Cimaro n Bodh M s o be ud t e end of tis

n dditio, h s t at f ach a, conctgsessin or othe gu d g d t cs,monateries, nd retrt ctrs aud th coutry.

Te mkan, on wic s is bad, i a th

nu c f 48 Z d uEka w d u f shiki iji Nakaa, a a t Bdyn ente Rsi as ad cag t x f steis

he ist cdd cnss Jans t adpronncitn i n lttrs a Sut is t ad

om t t btt, igt o t, cad t wd tell s t t b cah in mn x) evthl whav dcd th rn f u zi

t s ot in ai r d fc twn the o a co md ddis, bt to tut docri is



accepted on the basis f experic rather than cncet. * For ourart, we resent here a fragmen f or erence.

N ete wds nr concepts cn sffice o rng e freedn ne' lfe Netheess we hop at the coen of teseleres ay une an e mined by yr own exerie

Lam undati, 1974

* A scholary introducton to Zen and it coos can be fon n th wtgsof D.T. Suzuk, i partar The Essentls ofZen uddhism (E. B Phlips,Ryer & Co, Lonon, 1963). In referce to Rnza Zen, e suggest The en

Master Hakuin (Transate by PB Yampolsky, Combia Uv. Press, New 71.



In the years before coming to Lama I had sudied ith anumber of stual teachers. n Ind, north to suth, a teach appeared n vaous fos and blew my oung mnd Back nAmeca I sat a itt San Franso an in the year at ama hadecived sme ntense tranng.

B re my fi rst sesh n the ji k # tsu ch ie f o f cer o e zedo]

had desced the next mong's sanzen:"Rosh ll ntervew o. He speaks little Enlish H ill giv

ou koan, a probem, a Zen queston, and you ll nfest yo answer. Enter the anzen room, rostrate three time, approacoh, kneel and prsrate. Speak clearly. Back out hen oh ns the bll Prostrate. Be quk

t was ve n the moing dark ad very cold The tOctober snow was about to hit.

protated thre tmes, waled acrss the once amlr Lamabrary and knelt before a gant buer of a Buddha, fa stron and mre vrnt n tranqulit tha any uddha I cld haveooed up

He oeed hs mouth to smle and a whte lgh gleamed romhs teeth.

"What is yur nme?"S.

"What i yur occupaton?Scoo teac " o s Budda?Huh? bn p ."No age "More zaen NGack o cl, prostate. Mre za



Familty with te procss of Sanzen in the following das, in olloing ears in act, nevr essend m sense o enteng theunknown, the spae of all possibties.

Sanzn is the momen o reconing.Roshi is there watching as

you nswer our Koan, or don't, maniest your Buddh ntur or ont And to make it even more esome, one suspcts that as onas one eters the room, oshi kows one's mind, ether er hseen a rakthrough, whether an intelletual reply is immant,wheher zzen was merel a slepy sgge, or one is out ve mal scream, or just rek dwn weing, or ..

Sanzn as to me, is-Kuksetra te nal omt, enimginar sdes o a arng Sel which onl ocasionlly sh

hands and dissole Students re usually advisd nt t scuss ir kns

The nxt sanen ater si discovered m Hindu train I

ws cu of in some weak reply ith a st: "There is o Go! Thtl, "ut e's alws with yo.

The nx tre snzns re almos ential t th I sen spped o m st seuty, my attahment t m Gr dhis eahings

In th irs few days I wou ay soethin i sazn O as a esture cut in half the sick, oce ry rangle h ell, one an oject destryed disnst.

I tstd inredile dspair. My imae as i sausputered.

"60% • More zan Wh I realized I had ener sanzen ue, tup,

k, this t moving, and in eah o he succeein ei I

aswr my koan and was gien a new one.In h inai monaster, sanen happened requnl, r

ry ule zazen [sitting] eods.One person ay thruha mre koans in wklong sesshin Anher erso mya wih the same koan for ears, and eve e gie kas h usl sered.I couldn't say that he oer was ncessl lihtned any aser than the latter Thug I susec tres prgsion here but ho uld say in hic dir? A

hil er is a rmatic plfulness aou he proure, sa seous

"Din' ll h hers ech me nythin at all? s all iai was im? My ran, my prevus si a m hold ah is "

"Yu ah h ai ouse Vry .



· ..oh no, not more zazen. So I went o L.A.I knew it wul be some im before Rohi

reted. nd tough each koan s sowat th ame and of re they appared to e sel-evnt I ensed tat hi wa a

way ould groun my "bakti pit and aso get prfet feedbacdng press One moing at 6:00 te end sook for e minutes beore the

L.A.earthqake caued halfhour reak rom he usl chedle.It was nothing ompared to sanzen

entered te rm, an it as st of ike the st cene of 201. A I nered I noticed Roshi was ere, but e wan't, I wa walin rward and backwards at the sae tim I d realized my koan

nd alo forgotte it, skipped th prostratios [because here ano ne to protrate to] and had ent too lng in he, becuse hoom was packed with Preence ad I d forgoten ye

Wa Rohijust napping? From is neaty prese robe [Rhi had realized by ow, was mal, not gnt at l a ckintheboxprang orth.

YOU MUS T DE COMLETLY/ Eerthing dropped .. jst as ong a i too to ery nea

gho, nd nd m wy back to he Zendo.Then I at for he rtie



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Al Ni t Stg



MUMK ONE

JSHU D A PUY

One Ze-so, ding a converat wt Josu

aked Johu: "I this pupy mniftig Budd?"

Johu s, No!

Here at Lama Foundation, it s vey foae h I c g

teio eey . Ti i pobal he is to iten to y iho o ti is ery fortunate o o hi not iin a lture about ok eio s k o hexpeiene o niestaion of old Zn as I e' e i you undertan i or t I ju ak Yu nderand tei a l When yo look he i o ink "O, ti i y ae f o ha wshen t see it it i f yo i h or oe i

rih-ust ee reie aep wh ee Y h ao it

If an old ti o h h ho anifie ing e wo i horl u te t of all i h wol wor ghe your had eafl laie h o e eerhing he ou tha g , h



your nose hrts, it is because ou cannot hold his wold our

hand. Good tings, bad thgs, if an eath, good evl,

everytng ogeter, o hem i your and w yo wol

If

wih a Nxo, Rooseet,

your

yo ca ake our home isde of eveytng, a

wsted ose, a smal os, a goo a, evl an, He, osquito, snake or ouse, if you can ae

home tee, ta, oo, mut be o onerful

ig. You have a ver bad habt of oy akig our ome

isie of whatever ou lie. You sa, "I like bcause e i

eautful. I ke because he is handsome" Ta's wy yo

fee you are not ree

Since un were born o ear a ior be-

an, un bes have been educae o sike dea an o bearai of peoe wo hurt hem. Human bigs e euejudge goo and evl Snaes or cts do' k, "I o' w ode," or o they hav te iea o li a slik becae oe-ing o omeoe is beutif or ugly Tey ve aur see of dislie or ea o te thns that h em, b ey o ojudge tem as good o ba. Only he a bing ffeeHe deveoped te cosiousness of goo a evl o proe h

on atio, ad te huan world was evope f rom acosciousns Huans are educaed a euce oers na an so hae crete e wo o I ee istor of every race o ntio, w e ca see eac oe as

a God wo proes ad eets s on inees. Ta owored for is race and proteted it agas s eeis T

w he peoe veerae m Some of te Gos ecouage sfor te bn o heir ow ace. Is ta gt? Raal egos

re lie that. If you worsh that kind o God, we

ook bk

op wa. Even i ou beliee i tha knd o G, eat s exss,evi stil exiss. The God wo s sadig i ron of you s an

oec says, "I am your o Bu he is o Yo sll id ecognizes at God as an oec Eve f ta o as grea

poe, t s ot he rea God

he aomic omb has grat power, ut is no aboe

because you an recognie t as a oec I te oc om

can copletel eso you ee, nose, ot, as a fee,t s soue. f you w o eze e oic bom, e

yo'l ve o copetely et yo ody an he consciousess

whic observes i as oject hen o ca expeiece the oicbom, ou can sa that te om bob is asolue A tat

omen we we e our odies an is or conscosness s

alo oue. s cocered ee e om exts or ot



At tha moen, did te atoic bo xis or ot? You dot hv t hnce to hink whhr th ao o sd

o no s as y talk b God r bsolt bng d a

ased i y smal, consciosess, you il nevr -

rice the el od. Popl wh rase tei ands t heav adsa "Hp e! ae st ope. Lost oe s this d thataut o; i tak f his e in rcn o tin

tt is jst egoism Bt Ze desn't say tht it is od It is rgh t to th d b nly if o God ro hs otheise, o aeo ncreasig yor sires.



Twenty-five hundred years go, Shakyamui Buddha was

born in India. Wa he said is tt if we affir the bjectiveord as it is an de it frm the poin of of te smaind, we can eer e free f te hu consciusss is erfct,

tre is o ned to oubt or t seach. Y o't have t lo fraything. f the huan consciusess is perfc, ou o't aeto as, "What is e bective wor? o n't have to undstnd wat it is either Sakyuni is te first perso t e utha the reasn ou ask the qesio, Wat is the cte

word? and try o understa it is that uan consuess no perfec. Shakaui sa ta this wrld aifests fectiSo consciousness f he uman eng w dwes at pe

fect wod can wor perfecty Thee s n ee t esawht this w is. f ua consciousness s perfe nd t

wor is perfct, then tere s no ee to bre e a

obect f ur cocuness ws efecty, y nw at

word is ou and u ar te wod s that ri ? Ta' wa

Sayaui aid. At tat ent wn ou usi, "\Va e y hae the wrd as oec

Ever as ese to m hig uais Wy?

ecse e 10 s ou I [ o a as orse e o cli e ai. a

o e a s yf bu as o ca el ee a s, s \nt o c e aiSo we e e eo in , y wa escaei e a ie r. e a orse.



A ma tiks What a beautiful woan she s" A oathiks What a strog a he is jt ik Kig og." f oknow tha the bauil ad is yoursef that Kg ong your-sel the yu hav no eed to desire ayhig moe. W yo

completely realize that Kg ong is ose, the yove t esre t i s r ces. (Lut) Sa!

This is tis .Haing deie as tat you like or dislke oci

word. Yo lg or the world becas it has vrig t ou

do't. Eer a ikes ever oa wther se s aif o

ugl becase woman hs oethig tha mn does o. ais true o wma or mn ha soething that s o o, so

e ike e.hkauni said that hua consciosness oes ork

pefecl; a is wh hmas at or ong for the oct olIf ha beis do not tri eseves to anst as cio

itsel they cot be ree. As I od yu, o, ao eoest belng to the objective e bso o -

rces sujec and oect oeer. e ma be, beg elos to e sujecive side an sta i e al i, ob-

serves aslute ein oect. cuall, ta absot gcao e a oject Sakui sai hat absot

oo

s ocolr o frm o voice ad exists as othinss o sAbsolu being works as coplete pec tiss -braces bjec an object If u wat to see G o Bu, omst anifest oursl as eptiess. At th oet o mae your iperect conscousess a otiges, our ime

cociousess bcomes erc a ilitd

Th firt ste o Zen practice, tro, s ayorsel as othigness. The econd ste i o o

coletel io lif a death good ad ei, a -es. hakyuni said ta if you want o be , ou ms o

prefer onl god or disik , now, hat aot o? Yoar educated a ou ife t te o a c eeducation i totall diffrent: ac you o o walo Go

th eil a at oce. You e o iv o coml

ad mak ou oe in a b oa o o i awi a o. Ta is Z pracc.

Mon gives Joh Os as a ape o soeo wo

ca iv e of a snae r a a o a walow Godan th at oce. If you udrsa ha Joshu Oo is fe,tat i lie and in an te dvil a swalo thel b h, he yo a is pt



Now my teisho bgins.Josu Os as a Zen maser of the Tang dynasty, abo

1100 years ao. Once Joshu Oso and a Zen onk wre talking.A Zen monk i different fro a Caolic mon. A athoic modevotes is entire ie to Go. One you beoe a Caolic onyou have to st in the monaster a foow is re a yorfe. A Cathoc onastery creates a ifferent, separate woZe stude not ave mc to o wi that isate worl. Ia n onastery you ractice sef-raizaton for a few years anten go k to t orld an, ater e, ce ak again the monaser.

So Jos sho and a Zen on were akin about bussho

(Buda nture). said tat al setient beings haha naure. \Vhile Josu Os and the monk were taking

puy dog troted u. e Zen onk icke u te pp asked ou Oso, "Does this up ve Ba natre as Shayani si? Is e manifsting da nature no f cos c or do nifest B nure akauni sai it

Jhu s, "! f course ". Everyting mnifest natur. Everytin is illuinaing a emptiness or nthies

If yu think you are beautifu or ric or special hen, oting, yo cannot illuinate a eptines. Tere isn't a pitiae ting t a rich an or a eutif oan n Jthere i a roverb tha a beautifl woan has an up Se is unhap because se canot manifest her tre ar.

So Josh so stare at te onk an ai "NO! og is manifestin as notingnes, as "! o o rsa

I o not think te monk nersoo, jut lie yo c

are still ookng for God an enigtenment as ojec G enihtenet on't beong to te objective or. lgtent is shining on your fingertips an on the nd o r nPlease wak carely and ont a own on is onti



MUMONKA TWO

HY KUJO ND A ILD FX

Whenever Hyakujo Oso peacd a sermon, an l

stanger was there always foloing the Zen oks a is-

enig o e preacig. When he en monks wihew, sodid he od an

I haed ne day at he no wihrw emaster at last sed, o is tis staning i fro f me?"Te od man repie e, I am no a hma beig e

pas s of Ksho Buha (a Bda wo lie abo wo

milion years before Shakam was born) I was ea f te

oasy on his montain. ne of m sens ske e

'I kno we h all bengs ae sbjec o te docie

use ad effec. I lso know tht a Ze me ee oeery doctine Bo o tem ae ocies ism

ow I wan o s ou i a e maser s sbc eoctie of cause n eec, o no

eie, o sbjet to he ore o ae

efect.Sc e I ae ie ie ude s as a

fox ow, maser, il yo ease t aoe o e

mine a die e fro e bondge be a ox? Ad i e asked, Is en maste sje e

octrine of cas an efec, r o"

he mase said, e ocrine working cse a

efec is s cear s noony"

The ol mn a hese wos, was comleely eli-

ene. e mae ow nd sai, I was ared free o heonge of beig a w fox boy a he been liin at

he bck of hs oan I am orr to rouble yo, buod ese erform my a accrng o te eg-r cereony o a ea mo?

he maser sruce e e monk o e everyoneha er e a a e mok wo b er-

ore Te onks sa other, W are al wel; oone is n he ifar; what's going on?"



After the meal tei aste simply tok hem o a cave behind t moutan, tok out a ead wild fox wih isstik, an then erf rmed the ceen of remtio.

Wh eenng came, te Master ene e on-hal

and exlae o he mons hat ha apene. Obau iediatey asked, "The anint apened o answ woli ne word and as aged ino ody o a wl fofor five uded les If ie af time e ha gvn owrong answers what ould he hae been?

The ste sad, C fowar, an I il acice

what is n wrongObau, thereupon, ce fowd and he gav is

to the mser's a e ase lapd hs o an nluge He sai, I thoght Boiharm's ea is ,bt yu si he a h th bead is Bhiama.

Today is the day of ssshn. Alr o

passed Wher hs te fst da gone? One da has psd, o ow

hat kd f day s ts? Thee is o fuue r pa If yo kowthis then ou cano be lazy Yo ma tn h yo o' avo do ayhing no Ae yo rthy of avn no or

past? Yo ae stil a hua has t ave ps

d ftre hie yu re youg you v to rele enf in as rese n fuue ters o c eve f C of e Mu s lki ao havn ptese a fue e oin n t tis eso 'd t a litl it me ao oa

Wha is Zen? What is te std of e? t s te stdy o yousf Ne of yu has e see yors ut yo stl vyorsf. Eveybody as sl ich e affrs ncondtonly

You ink tat your body ch is less tha fve or sx eet syursel you ill lose yur body soeday So you pdo yo o as yuself te somay ou l ose yorel.

ou te sel s ree fom evrytg Tha sef ich s ffro ythn cal "true se ou abou eemfo t pi of ie of yslf hch yu i cod-

ou f en 10 r 200 as



Likewise, the momnt you lok at a bautiful om o gvyourself to her completely s you hae o desire. Thr s osubject or object That means that you ar layig i he \rf source But you separate from her ery quickl Yo ower son split aart You o back to the orld her s

ad object exist, to the world of relatioshi ete s oject hen you look at the beautiful oma a s "H

eautiful she is! ou ow ha ersonal are Fom

of iew of your personal nature you loo at igs T thought of bein one ith her arises In cruelty o av

the floer It would be better to leae the eatif foe efield, bt your ego canot leae it alone a c f

standin o the experiece of hain the ceter gvi your persoal ature cn leae the beautifl om o to

smply beautiful ad you o't pick the oer

Gutei was seriously thikin that he mst hav r

and manifest it, so wen Teryu raised his fie GRR UTTGutei as elieed Ahhh hah! o o ze out if you sit zazen intensely for oe eek ig h ikjitsu ad treated kidly by the shoji the for sr -

met of satori wil come some day he yo are loog sor watchg a lef blown from the tree y the in Te ouhae to get a bottle of scotch ad rin it as thas o e - jtsu So th jikjitsu must be mea and rooki d l

eopleSa sice tha eet ertim somebod asked Gte "Vh

s Buddha? Whatis tre self? he aised his figer, GRRUTT

e eer said a ord to aser ay questio, ut jst rais sier So ee a ool ca e Ze mster Bein a Ze seis the easiest jo the orld No, Guteis secretary s g his str rse s iger evr d a hought "s s e



real Dharma." If a Zen master scolds the students al the tie,then the secretary mus think That's Zen" t's eas to copsomeone else So if a visitor came to the temple and sai Goomorning" to the secretary he aised his finge How ae ou?RRUTT! He raised his finge One da a village came a akethe secretary How does you master teach the Dama?" esecretary ised his finge That village then tol Gute abot

this He sked Gutei Hs you secreta ecoe oi? We

ever someod talks to hi and asks a question he ase fger just like you" 'm woried that thee ight e a oslike that in the nited States Gutei woried that is ecetawas taking the wrong path

One da tei called his ecreta to his oo Te ecetary was elated for he thought that Gutei wou conf e-�enment He said Hai!" and went to Gutei' oo Gteasked the secetar ead tat ou aise ou fige a te

time Is that true?" The secreta with gea jo anwee HaiThat's true" So Gtei asked hat i Bddha?" Te ecetawa overjoyed and aised his finger hat did Gutei do? e tooa knife he had hidden in is sleeve and cut off te ecetafinger The seceta was aghast and stated to u awa cg

in ain and shock Bt Gutei called hi ack: Seceta" Thesecretary stoed and looked ack Hai" utei said No Haihat is Buddha? And he ased his finger The secretay didnt

miss the moment and raised his ner But thee as no fineThen ei raised his fine aain saying Nt without fingeut like thi" At that oent the secreta was thooughlenightened Fo the fist tie he ealized that Gutei' nge not a fige Maye he ealized that the fine is the center of ravity Then what is the finge of the fingerless finge?



Wha did Guei say wen he died? "I have used te finger of

Ten yu hhu my life. I used i all te tme, bt t 't

exaused&" Ten te de



You sholdn't copy anybody else. You shoudn be cug

by my explanatin That is not satri When yo perfecy an-

fest the center of ravity, there is no self There is no ojec

here is no subject The center of ravity nifies everyt

ou are wih th centr of aity since the tie before

were born and until after you di Durin your lifetie o ave

th cnr of rity and yo ose it evry day Not ony yo

but everybody wnts o et real freedom What is rea freed?

h ral fredo is to ebrace evrythin and at e same tie

to dwll in everything If yo can ive lik the fox transfrig

frely into God or a uan bin then you are truly free hoe

youll b a man like Gutei who has reaized Buddha nare r

cener of ravity which yo use throhout your ife and never

exhast



MUMONKAN

FOR

THE BABARIAN HAS NO BEARD

Wakuan says, "Bodhidharma has no beard. W?

Today is the last ay of week's Dai-ssn

last teisho. All o you work very hr an sm xpncthe larity of realizatio, oters id ot If you hvn p

our koa, you do't have to orr Sine you'v h xp

ee, you will have realizatio soe ay I ol u n

irt ay, Z i ot a religio i he Wste sne f

ad rati Ze with the ia o religio whi Vesrs

aitaie util toay it wil be very iffiut for y

Ze or Buhis i osier to be a religion. Thi f r

go srea all over the worl a i the ross th mning ofte wor aed I Buhis, ther is o God w c

his world. So Bhists o ot say tat we ust ol

o the rator. I Iia religio there i no rator bt t

i a o who is the sae as the reaor All your lif you hv

lie i a lture wih has o a reatr o it is very ifficu

r you t se Bddhis as it is

Awa, wa was i Shakaui' i whe he bea

e ratie of Bdis? t oes't ater if yo re a Wester or a Orietal, verybod wat to e fre. o be free you

hae t kow the truth I you kow the trut, there is o oubt

eed of kowig Here i true reo he yo boe

el w does't ee be a y aig or who oes

ee ow he yo are oleel ree the sutras i s

sa tha Shakyaui rati for s years What di raliz



First of a, he reaized that the objctiv w lml tre is no d o anayis r searchng l. Yuok at h bjcv rd as objc r b u mnderstand r dob bjctv d, bc u-nes s o prct I s psi w

coty I y no cty, ny ore So to kn cote kw exerince tt o n' knw b hch itess

To kno he beciv wrd cml Ben yo xerienc th bjctv wd a l onscosns eo erc ad y d' d Gor raha do not xit a obcs Sakyan d g

o raa ojec vryin i or H r to ko the objectv wd c fm ng o eive or is yore thi ac, nwng br i ni y ercy r an te ojciv ord ha vryhin y don' hv dir to kno and ndrtd t wch i h d orse kymn ad y n n gerect, yo ml b

od nd bco bj d nw ri to exrinc A p, yn ahi st nd , "Eg llumg a dd, f vryhin i d m vyh a h tin vryi dd Eyn dn n bvertin ive n n wld kyan d bmn



Emptiness is Buddha nature. It is difficult to c word "eptiness or Budh nature withou h rc o Buddhism. If I say that eptiness or Budha nture is Gd, hou take it in h Wesrn sense f God and ha is o rg

Budha nature ptness nothinnss are not hngs nd oo-hings The do not beon o bein and no-ein nter o avit Shakauni at a physicist so he dd' ushe term center of ravit bu Budha nature or mness you are the center of graity yu us work as e avity. You live on that basis bu if you on' ralze h ouhave it thn ou are not conscious that you unify odhat you are the world itsf and that you are unifed b

worldBuddhim is the reiion of sator an Zen repess squality most cleary a tori is to reaize hat your sl s fy everytin an unies everytin Te irs se n Z rtic is t reaize tat you are te en who uni wodWn ou realiz at ou ave center of rat hi iievrytin you ont nee to have yur self eparate ro1 tin Furer to unif verytin is to ave e ossiy o

in in evytin witut an exceion made y or efec conciusnes u ar oene t e oiliy of lon le univre an al a els trein

From oin to nt yu se ear smell n oh jctive rl But i u n ee ear mell an oc jctive rl enu ten u ant mre o it; tha s o yu are ct e jctive Unti ou reaize jective r i t ject ut ursef you cann b fe

T kan ne xae f a ractice tat leas you s ree e are ma in tree n tis muntain en you looat a ine tee can u e free m t ine tre? n olook t how do you u nau r te cen



from everything, you don't nee the ka Yu cn nswe immitel yo re ree

"Bodidhara ha no beard Why? In all te pitues Bodhidharma, h has a ver bshy beard like yus. B hs

Wauan Osh say tht he ha n beard Why? Beas he desnhave a bard o all have two eye But aku sas u no ee Yu have to ears ut say you hae n s. Yhave to hands, but ay u have nne Yu hav s sr, but sa ot hy? f ou understad that from yor nose, frm yu hads, ur yes and s. have a nose o has, you have to lse the sme ay shave noe, ee, ands ad ears that you do't nee t s H

this oible The ral yes re the nes u d' . eye o hav o get sck nd you have t g h d you mut thr tem aay How ca yu do it? y aay yor ye, ears and hands freel u cn dsd Bodhiharm ha no beard

o do o thro you to arms awa he s lace here o can thro them hee is t Nw csclr here, he, nd ho thros our s w

somethng truly i t have somethig o don' ned . ave your eal ees is to have eye that ou dn't ed aa You dot ave your body, so ou dn' ne s .Then you are fe from dath Yo are re fm ife wto be free, you ut ealize that you hae no bd

Wakuan ue here the examle f Bodhidhrma che ate to say that you have o body N b hs d.When you have te center f gravity, wee ha d

Where the mate of your bo here i n s boy to erceive the objct obod is yur mstr. Nd is

the center of gravty But you believ that u exs s hsexst You afir th self unonionally ad think n hat ss.hat self ha imprfect consciusess hich rm th borld uconitioaly you rele that u r not perecthen o must thrw ht imerfect cnsciusnes aay Yu

ust pish it t peect conscione repeat the same hing

ny tme becase us ealize that y ciusness isot perfect Yur tw s rs arms gs whic ar git you by your pas l mpefec They gave yu thisyou dot need ou s e h

er fini the st f seven days Se peole m

have heard my teiss r th ist time ad thought, is ak-ng such bsurdts ts us ike puing yh he assh



If you listen o me seriously, even if you don't undra owit ill be help t you some day. Dont forge!

No go bck again o Zen. Zen ometie ound e denial of God, but i hs the hrma o God, o aua a-

firms the source s od. What i the most evil hng n wr?To kill To tel To ell a lie T brak hrony L o -self Wht s e orst sin o ll In Buh e wrt to see God or the center of grvity s object. Even i deeds i u he God an object, you re ommi a . u n to be free rm evil or sin yu mt top s obect. A louse is he child of God. A snake is

od. S if yo hve a sake r a lose or moquio a e

in. If yu kill co 9r peer a obect, hat is i oo a aokilling moquit ho is bting you Is it a n Hw o lve this You ont et meat here but y eat vegal.

re ls live. Shkyuni sid tht veebles are senie eu re killing tem. You live by killin mosqis or eab

If you cnnot sole tat prolem, you anno ove rof having God s ject.

do y ake yurelf not comit a in o

veetle or mosuito I ou tak about ad a o evertin u soul ot nee t kill a moit. ill self To kill ter ut not yursel i sin. you hrurself too ust ie. o ie th moito ad to b bor en Only Zen ction be re fro he in o ki.

Sa Please ie h your ber i ih or ar ad

cn niest the ln f rem.

i oobe!

Joshu Sasaki Roshi - Buddha is the Center of Gravity

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