Lately I made a selection from the Pali Canon, the oldest written teachings of the Buddha that I thought would be relevant to Zen students. Dogen Zenji and Suzuki Roshi too, I think. I felt as though our Zen path was not a new form of Buddhism, so much as it was a different expression of the fundamental point that the Buddha had made. In our study of the Dharma, we're not limited to just studying Zen texts, but we study anything in Buddhism that illustrates and encourages us in these main points that the Buddha made. So I was rummaging around for a long time in a polycanon, trying to find those texts that I thought would be most important.

[01:10]

And I made a selection, and we've been studying them. I've been giving classes on them at Green Culture. It's very short, actually, so I intend to, if I can get through it, actually go through the whole thing with you. That's it. One page. It's called the Kaccayana Gota Sutta. And this one I think is very important because it's the original text on which all the teachings of emptiness are based. And all the Madhyamaka non-dual Buddhist philosophy is based, comes from this text. Even though the word emptiness is never mentioned in this text.

[02:15]

to make a few comments as I go along. Thus have I heard. The Blessed One was living at Savati in the monastery of an Adipindaka in Jada's Grove. At that time, the Venerable Kaksayana of that clan came to visit Him, and saluting Him, sat down at one side. So seated, he questioned the exalted one, Sir, people speak of right view, right view. To what extent is there a right view? So, you all know the story of how Anattapindaka's forest, Jada's Grove, Anattapindaka's forest came to be. It's an interesting story. There was a very wealthy layperson named Anadapindika who, on first meeting the Buddha, immediately had a lot of faith in the Buddha and wanted to become his follower, and did.

[03:35]

And actually, throughout his life, was the most faithful of all of Buddha's many, many lay followers. Anyway, he wanted to give Buddha a gift. So a typical gift in those days that a wealthy person would give would be a place where the Buddha could have a gathering, come every year and give teachings and so on. So he looked around in the area for the most wonderful grove, you know, place that he could find, and he found it. It happened to belong to Prince Jada, the Prince of the Kingdom. So he right away went to Prince Jeda to buy it from him so that he could give it to the Buddha. And it happened to be of all of his many, many possessions, Prince Jeda's favorite possession, something he would never dream of selling. So Anadapindika went to him and said, I would like to buy this grove of trees to give to the Buddha.

[04:42]

said rather facetiously, because it was well known how much he loved this grove, rather facetiously, he said, oh sure, I'll sell it to you. And another Pindica said, how much would you like for it? And Prince Jada said, well, I would like as much money as it would take to cover the entire floor of this grove, which was many miles, square miles in size. It was a joke, right? And Anadapindika said, sold. And Prince Jada said, wait a minute, wait a minute, I was only kidding. And Anadapindika said, well, you know, you're a prince and your word is law. When you speak, it's the law of the land. When you say that you sold it to me, that's the law. You can't go back on that. And Prince Jada said, wait a minute, let me consult my lawyers.

[05:47]

So he asked his lawyers, and they said, yes, he's right. Once you say something, it is law, and you must now sell this grove to Anadapindika. So Anadapindika went out and got cartload upon cartload of gold, and began covering the entire forest with gold. Prince Jada was there looking at this gold. He couldn't believe it. And he began to realize, as more and more gold was covering the forest, he began to realize how much regard and faith Anadapindika had in the Buddha. And as more gold was laid out, he began realizing how great the Buddha was. And he was overcome with a desire himself to give a gift to the Buddha. And he finally says, stop, stop! The rest of it I give.

[06:51]

The rest of it is my gift to the Buddha. So the part that was not covered with gold and was freely given by Prince Jada is called Jada's Grove. So it's Jada's Grove in Anadapindika's forest. And this was a place where the Buddha often taught. and lived. Once a year he would come and hang around there and teach and so forth. In many suttas, we'll say in the beginning, Buddha was living at Savatthi, staying in Jada's grove in Narapindika's forest. So anyway, that's where he was when he gave his teachings. So some person there by the name of Kacayana came to see the Buddha one day and said, right view, right view, is there right view or what is right view? And when I think about this, I imagine Kacayana must have been very astute, must have thought a lot about life

[08:10]

and realize that we all have views. Whether we are philosophers and have spent many days and hours reflecting on our views or not, we have views. I remember a long time ago I wrote a poem and I had a line in it that said, Everyone is a philosopher. Everyone has his idea, idea, idea, idea. And we all have our idea, whether we know what it is or not, on which we base our actions and our speech and our whole way of life. And we get it from, oh, I don't know, our parents or television or school, our friends, and we get it in our language.

[09:17]

Not just learning how to speak, we get a view embedded in our speech. So anyway, Kacayana had seen this and was reflecting on what his view was and what other people's views might be. was seizing on this wonderful opportunity of the Buddha being in town to ask. Imagine what a wonderful life it was in those days when sages would come to town that were known and respected and who gave their lives to the study of truth and reality. And you could think about something and wait for the next time the Buddha came or some other great sage came and go to them in all seriousness and ask your question.

[10:20]

And this was something that was very important to people in those days. So Kacayana was one such person and he went to the Buddha and said, what about right view? So here's what the Buddha said. Sorry, I've got a frog in my throat. The Buddha replied, this world, Kacchayana, is generally inclined towards two views, existence and non-existence. Well, that's That's surprising. When you read that, you think, God, I never thought about it. That's not something that I have a view about particularly. What do you mean, the whole world is divided into these two views, existence, non-existence? Well, if you think about it a little more, it's not so far-fetched.

[11:30]

The view of existence basically comes down to, we have a view that something is so, or is, and really matters. We care about something. We're attached to something. We believe it exists. The view of existence underlies all of our attachments and concerns. When we have attachments and concerns, then we're either clutching something and protecting it, afraid someone might take it away, or we may have the opposite reaction. We believe something exists and we hate it. We're trying to get away from it or get rid of it. or remove ourselves from it as far as possible. So when we have a view of existence, we have attachment and aversion.

[12:41]

And whenever there is attachment and aversion in our lives, it's because underlying it, even though we might not think of this, underlying it is necessarily a view of existence. Something really exists, therefore we really want it, or we really like it, or we really hate it, or we really want to get rid of it, because it's really there. The opposite view that the Buddha is citing here is the view of non-existence, which is to say, something doesn't matter. As far as we're concerned, it doesn't exist, it's not important. So we don't notice it. We might say to many people, people in a faraway place don't exist. They don't matter. If my activity has an impact on someone in a faraway place, it's not something I think about. That person in a faraway place doesn't exist. It doesn't matter. If my life doesn't matter, if I feel my life doesn't matter, if I'm not concerned and not attached to my life, and feel my life has no existence, then I don't need to be concerned about how I act.

[13:55]

And this is true of many people, right? Many people feel that way. Kathy and I were just talking in the car just before we got here about, she said, People in gangs sometimes say, she read an article or something, and I read a similar statement by an article about prostitutes in San Rafael, say, in all seriousness, I won't live past 25. So it doesn't matter. It doesn't make much difference what I do. I'm doomed, you know. So it doesn't really matter. I accept that, it doesn't matter. Whether I steal or take drugs and so on. So this is the view of non-existence. Nothing matters.

[14:58]

Which can be something we feel about our whole life or it can be something we feel about someone else or part of life that we're not aware of. So actually, although this sounds very metaphysical when the Buddha says that generally this world is inclined toward two views, existence and non-existence, this sounds very metaphysical. In fact, when you think about it, it is true. Think about how much of our own activity goes back to or is based on views of existence and non-existence. So he goes on. To him who perceives with right wisdom the uprising of the world as it has come to be." To him who perceives with right wisdom the uprising of the world as it has come to be, the notion of non-existence in the world does not occur. For that person who actually perceives

[16:08]

as a psychophysical act, not as a view, but as a psychophysical act, perceives the arising of a moment, of an existence in a moment, who actually sees each moment coming to be as it really is. With right wisdom means just accurately as it really is. For that person who actually sees this moment of our life arising now, appearing fresh, to such a person the view of non-existence would never occur. It would be foolishness. Why? Because here is this moment. That it doesn't matter, that it wouldn't matter, that wouldn't exist would never occur to such a person who truly sees this moment existing. So, for the person who has this experience of truly seeing this moment arising, they would never be fooled by this false view of non-existence.

[17:23]

And, he goes on, Kaccayana To him who perceives with right wisdom the ceasing of the world as it has come to be, the notion of existence in the world does not occur." So this is the contrary statement. Each moment arises and is fully present. And the notion of non-existence does not occur. You have it too, you cut from it.

[18:28]

And the contrary is also true. that person who sees, sees with the body and mind the passing away of this moment, because every moment comes and goes, sees the passing away of every moment, that person would never have a view of existence, attachment. If you see that each moment of our life actually dies, each moment dies, then you don't get caught in grasping. You don't get caught in views of existence because you understand that everything is passing away. We will lose everything. We are losing everything on each moment. Everything is coming to us. And we are losing everything on each moment. And so, to such a person who sees these things, views of existence and non-existence would not arise. And the attendant experiences of attachment, grasping, or not caring about anything would not occur.

[19:38]

And this, of course, this whole passage here, that emphasizes so strongly seeing a moment as it actually is, certainly is the substance and basis of zazen practice. not an intellectual study or a faith or an understanding of something, but an actual seeing, a minute, visceral, clear seeing of the essential of reality in each moment. This is the experience of samsara. So to a person who has this actual experience, it would be impossible to have such views of existence and non-existence. And then Buddha goes on to explain further, say in another way, something else about this.

[20:43]

The world for the most part, kācayana, is bound by approach, grasping and inclination. Approach, grasping and inclination. seeing something, having a preference for it, going and grabbing it. And he who does not follow that approach and grasping, that determination of mind, that inclination and disposition, who does not cling to or adhere to a view, this is myself. Who does not cling to and adhere to that view, this is myself. Who thinks like this? Suffering that is subject to arising arises. Suffering that is subject to ceasing ceases.

[21:52]

Such a person does not doubt, is not perplexed. He's saying the way it usually goes in human life is everything that we see in front of us, like the character in the novel, Catch-22, who says everything is either a feather in his cap You know this one? Everything is a feather in his cap or a black eye. Everything that happens is either good for him, enhances him, or it is bad for him. So this is the way we tend to see things. Everything is either, we either take it in, we identify with it, we take it in, it's good for us, or we identify with it as a negative and want to get rid of it.

[23:02]

This kind of view, this view of existence and non-existence, attachment and aversion, or not caring, is an aspect, or another way of looking at this viewpoint is that we have a strong identity with self. We think, this is myself, and we see everything that happens to us through the filter of self. So the Buddha is saying, someone who does not see things that way, but rather sees the arising of suffering, subject to arising, when it occurs, and the ceasing of suffering, subject to ceasing, when that occurs, who sees it that way, instead of, this is myself, that person will not have doubts or perplexities.

[24:11]

So this is a very important point. Let's see if I can think of a way of explaining a little more about this. As long as we're alive, difficult things might happen that will cause suffering. One thing is, of being aware of these difficulties, seeing here comes difficulty, there goes difficulty. That's one thing. Another thing is, having that happen, and in addition to that, thinking, why does this always have to happen to me?

[25:21]

Or I don't deserve that, or how come they did that to me, and they're not good, and I'm going to get them for that, and I should have gotten that job, and why didn't I get it, and how come I never, I never do get it, and it's terrible, and it's my fault, and it's their fault, and it's our fault, and it's I was born in the wrong time, and I should have been born before. I didn't have those parents that I had. Nothing would have turned out this way. You know what I mean, right? So there's all of that in addition to the fact that there's a degree of suffering that arises. But that degree of suffering that arises, like everything else that anybody ever heard of, will also pass away if we let it. But we don't, see? When it is ready to pass away, because we like it so much. And we do, even though we think we don't. We start, you know, how come that happened to me? How come? I don't like that. It's their fault. Then we start doing more stuff and then more suffering comes.

[26:24]

So this is all extra. And this bolsters views of existence and non-existence that are really unnecessary. Now, what is the nature of this suffering that arises that he's talking about? It might appear as joy. It might appear as calmness. Maybe to a great Buddha what appears to us as suffering appears as joy to a Buddha. So the Buddha manages to clarify suffering to that extent.

[27:30]

Now maybe in our lifetime we will not see suffering as joy. Maybe that would be too much to hope for. But I really think it is not at all too much to hope for, to imagine that we can see suffering that arises as suffering that arises, and suffering that ceases as suffering that ceases, without all of the extra attraction of our mixed-up views of existence and non-existence. I know that this is possible in our lifetime. with effort and practice. And even though this may not be total perfection and there may be some rain falling in our life, this is a big improvement. And so it's worth the effort. So even though we talk about no gaining idea and no change in our life because of the practice,

[28:32]

It's true. These things are true. We can't practice for gain. And if we look for change in our lives as a result of the practice, we will only see disappointment. Nevertheless, at the same time, we can all admit it now. No one else is here. We can all admit that the practice that we're doing changes our lives completely. It makes a big difference. Otherwise, we wouldn't be so stupid as to keep showing up, would we? When there's so many more interesting things to do. So, don't tell the abbot that I said that. But it's our secret, we all know, it's true.

[29:36]

So, something like that I think is what Buddha is saying here. To be aware of existence as it appears and disappears. And we don't know whether it will be pleasant or unpleasant, or whether we'll like it or not like it. Nevertheless, to be aware of existence as it appears and disappears is to go beyond mixed up views of existence and non-existence. And at least to go beyond the more gross and complicated and troublesome attachments and aversions of human life. Then he says, finishing off this thought. Herein, this person's knowledge is not other-dependent. Thus far, kacchayana, there is right view.

[30:41]

So herein, this person's knowledge is not other-dependent. In other words, this is knowledge seeing the arising and ceasing of suffering. as it comes and goes, seeing it with our body and mind. It does not depend on having faith in somebody else's ideas, having faith in the Buddha, reading it in a sutra, hearing it in a talk. It doesn't depend on that, because we see it, we know it. The same way we know the taste of our food can't be explained to us by someone else. We know it. There's a wonderful little part in Master Mumon's commentary to Case One of the Gateless Gate Collection, commentary on Joshu's Mu, where Master Mumon says something like,

[31:54]

I forget how it goes, but if you, let's just say, if you unify with yourself in zazen, if you don't unify with yourself in zazen, if you can't completely come to yourself in zazen, you will be like a ghost, he says, clinging to bushes and grasses. And I always like that because in Chinese folklore, maybe it's the same in Western folklore, I don't know, but in Chinese folklore, a ghost is a being that has no feet. And so it can't walk along on the earth. It's sort of blown around by whatever wind is blowing, see? Blowing it this way and blowing it that way. keep itself from being buffeted this way and that way. The ghost is always grabbing onto a bush and holding on while the wind is blowing.

[32:58]

And then, of course, the wind gets stronger and blows it off that bush and has to cling to another bush or a stalk of strong grass. And that's how the life of a ghost is like that. Every strong wind that comes, it blows it away. It clings to something for dear life, and another wind comes and blows it away because it has no feet. It can't take its stand. So this, of course, is a description of human life. This happens to us. But when you can touch your life fully in Zazen, then you're not a ghost anymore. You have feet. This is a Catholic saying, too. You have feet. And you can stand up. And we don't know what will happen. But whatever happens, you have feet and you're standing there on your own, strong. So such a person who has seen this, the Buddha says, their view is not other-dependent.

[34:05]

And insofar as this occurs in a person, there is right view. Now he's not saying, you know, this is not talking really about a view. So that's why he says, thus far there is right view. Because it's not exactly a view. You know, Kacayana has asked Buddha for a view, and Buddha hasn't given him any view, has he? He's only said, well, there's these kind of views, and for a person who sees reality firsthand, they are not fooled by those kind of views. So he's saying, I'm not really giving you another view, Kacayana, that is right view, but I'm saying that for a person who enters into this process of Zazen practice completely, deeply, gifts themselves to it, where such a person in that process, we can say, even though there's not a particular view, insofar as you have entered into that process fully, there is right view. Then he goes on. What time does this lecture end?

[35:06]

Ten after. Everything exists This Kacchayana is one extreme. Everything does not exist. This Kacchayana is the second extreme. Kacchayana, without approaching either extreme, the Tathagata teaches you a doctrine by the middle. And now here the Buddha is about to set forth the middle way. Usually we think of the middle way as being the way of moderation, you know, not neither, you know, being a glutton nor starving yourself, but eating just enough, so forth, in all ways of living, neither being extreme in one way or the other way. That's usually what we think of as the middle way, and that is the middle way. But a deeper aspect of the middle way, the basis of that way of living,

[36:11]

is this middle way, avoiding the extremes of either views of existence or non-existence, such metaphysical views that are the basis of our mixed-up approach to life. And the middle way is the way of Madhyamaka, and is the way of emptiness. So as you all know, I'm sure, when the Heart Sutra says, no eyes, no ears, no nose, no tongue, This does not mean that there are no eyes, no ears, no nose, no tongue. It means it's the middle way between the existence of eyes, ears, nose and tongue that would cause us to cling to our body and the extreme of non-existence that would cause us to feel like a person in a gang or a prostitute in San Rafael who may feel, it doesn't matter what happens to my body, it doesn't exist. The middle view between these two is the view of emptiness.

[37:15]

So there is no words to say that. So the Heart Sutra uses the words that sound like denial of eyes, ears, nose. But it's not a denial. It simply means eyes, ears, nose, tongue, body, mind don't exist in the way we think they exist. They don't non-exist either. There are eyes, ears, nose, tongue, body, and mind. but in another way. In what way? Well, the good answer is in the sutra. And you might think this doesn't sound like an answer, but it is. He says like this. Dependent upon ignorance arise dispositions. Dependent upon dispositions arise consciousness. Dependent upon consciousness arises the psychophysical personality. Dependent upon the psychophysical personality arise the six senses. Dependent upon the six senses arises contact. Dependent upon contact arises feeling. Dependent upon feeling arises craving.

[38:19]

Dependent upon craving arises grasping. Dependent upon grasping arises becoming. Dependent upon becoming arises birth. Dependent upon birth arise old age and death, grief, lamentation, suffering, dejection and despair. Thus arises this entire mass of suffering. However, from the utter Fading away and ceasing of ignorance, there is ceasing of dispositions. From the ceasing of dispositions, there is ceasing of consciousness. From the ceasing of consciousness, there is ceasing of the psychophysical personality. From the ceasing of the psychophysical personality, there is ceasing of the six senses. From the ceasing of the six senses there is ceasing of contact. From the ceasing of contact there is ceasing of feeling. From the ceasing of feeling there is ceasing of craving. From the ceasing of craving there is ceasing of grasping. From the ceasing of grasping there is ceasing of becoming. From the ceasing of becoming there is ceasing of birth. From the ceasing of birth there is ceasing of old age and death, grief, lamentation, suffering, dejection and despair.

[39:24]

And thus there is the ceasing. of this entire mass of suffering. And that's the end of the sutra. So this, of course, you will recognize, I'm sure, as the twelvefold famous formulation of the Buddha, the twelvefold chain of causation, which the Buddha gives first in one direction, showing how suffering comes to be, and in the other direction, showing that suffering also ceases. So now would be the time to launch into a detailed lecture about these twelve links and how they work and how each one relates to the other. But I'm not going to do that because there's not enough time. So let me just say in general what this means. why it's important and how it relates to emptiness.

[40:29]

Am I really going to do that? I mean, I said that as if I knew what it was. So this means that nothing exists alone, simply. Everything that we see in front of us is not a thing that we see in front of us. It's just the place where the light of our eyes happens to be shining on. some part of a very fluid, interconnected web of things. Multiple causes and conditions are bearing down on this moment, to produce this moment.

[41:34]

And this moment is itself one of a number of causes and conditions that's producing something else somewhere else. And nowhere can we take something out of that complexity and say, this is me. This is a fantasy. This is foolishness. This is one-dimensional thinking. In the middle of a rich and wonderful universe, we're dropping these little bombs called me and you, which are, even though they're not doing anything, from our point of view, they are threatening the fabric of this complexity. So, it's not that I exist you know, on my own, out of this fabric. And it's not that I don't exist, as if I weren't here. Of course I'm here. And you're here. And of course we all know their eyes and ears and nose.

[42:35]

You all know the famous story of Tozan, the famous monk Tozan as a young boy going to his teacher and hearing the Heart Sutra recited. And going to his teacher and saying, this Heart Sutra says there are no eyes, no ears, no nose, no tongue, no body and mind. But I have eyes, ears, nose, tongue, body and mind. What are they talking about? And his teacher, you know, a wise old monk said, Oh my God, this boy's understanding is far deeper than mine. I better send him to a better teacher. And he did. So we know that we are here, that we exist, that there are eyes and nose and ears. But the way that we think we exist, the way that we imagine there are eyes, nose, and ears, is not the way. There are these things. All these things, you and me, and the stars, and the sun, and the moon, and people we love very much, and people we despise, and people far away and nearby, are all empty of any separate, independent existence.

[43:41]

Why should we be attached to our little whatever it is? What foolishness, right? If we lose it, another one is coming. And anyway, we are going to lose it for sure. So why should we complain? This is emptiness. This is behavior. are based on emptiness, understanding that there is nothing to gain and nothing to lose. There is only entering into with some joy this complex fabric of life that we're all part of. When we see this, it helps to understand it and talk about it.

[44:59]

It's not irrelevant. Because if we believe it and understand it and talk about it, we will strive in our practice to understand it. When we understand it, we will be ready. If we don't think about it and understand it intellectually and talk about it, Sometimes if we have an experience of it and we're not ready for it, it can freak us out, make us upset. Or we might not ever have an experience of it. So when we see it, and this seeing of it is not magic either, it's sometimes wonderful and spectacular, but basically it's day by day growing and maturing. So, maybe instead of saying, when we see into this, I can say, when we mature into this, we can, as the Buddha says, go beyond our attachments and our suffering and become helpful.

[46:15]

because it's obviously the only thing to do. Anybody know what that celestial music is? It's probably the Thai temple down the block. Pretty nice. Is that what it is? Well, thank you for inviting me to talk today. I enjoyed it. I always like to come to Berkeley.

[47:22]

So, take care.

[47:27]

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