Well, last week I was in Chapel Hill, North Carolina, and then in Richmond, Virginia, where there are two Zen groups. North Carolina is a little bigger. My student, Pat Phelan, from San Francisco, has been there for 20 years, I think, 18 years. Believe it or not. And I go there every year to do a kind of teaching and Sachine. And then I've been going to Richmond as well, which is not too far, and doing teaching there. So I've been doing that for the past five or six years, maybe, or more. I don't know. I don't count very well. When I was in Richmond, they asked me to talk about the six paramitas, which all of you Zen students know about.

[01:22]

Actually, we call them, they're usually called six paramitas, which sounds like some guidelines, but we should call them six prajnaparamitas because they're not simply rules of behavior, they're doorways of access to prajna. Prajna or wisdom Not a very good word. Maybe emptiness, or sometimes called divine light, big mind.

[02:26]

There's no way to describe prajna, but we have to say something about it to orient our attention. the fundamental of our life, the ground of being, prajna. So, all the behaviors of the six paramitas are ways of revealing or accessing prajna. So I'm going to say which are the six paramitas. The first is dana, or generosity. The second one is noble behavior, called precepts. And the third one is patience,

[03:39]

The fourth one is enthusiastic effort. The fifth one is meditation. And the sixth one is prajna itself. So these are the six prajna paramitas. I like to think of them rather than in a straight line from beginning to end. as a circle. So, in the circle, beginning and end meet next to each other. So, dana, or generosity, is right next to prajna. And these are the two most important aspects. I say most important, of course, they're contains all the others.

[04:42]

So, in generosity, we have right conduct, patience, enthusiastic effort, meditation and prajna itself. So, I want to talk about the paramitas as they are all contained in Dana, or generosity. Suzuki Roshi says, simply non-attachment is generosity. The greatest generosity is non-attachment. What does that mean, non-attachment? The characteristic of Prajna is non-attachment. You know, in the history of human life, there is the slave master paradigm.

[05:57]

And in the past, the ancient past, slaves were people who were forcibly made into slaves with chains. visible chains. You know, the word Slav means slave. The Romans had all these Slavic slaves. And the Irish, before St. Patrick, had lots of slaves, but they were all Irish. Patrick actually freed the slaves back in about the 6th, 7th, 6th century. But nowadays we have voluntary slaves. The master-slave paradigm, it's the same but it's changed its nature.

[07:07]

We voluntarily become slaves without realizing until it's too late. And then when we try to get out, we realize we're stuck. We're caught. So we're slaves through our eyes, through our ears, through our touch, through our ideas. We're slaves. The more progress we make, the more we become slaves to progress. I think we all notice that the more conveniences we have, the more inconvenient it becomes. We have to pay attention to all these things which we voluntarily give ourselves to. So, non-attachment

[08:09]

is generosity. Buddhism teaches non-attachment, and this is Buddhism's great generosity to the human race, this great generous act of teaching this almost impossible teaching, almost impossible to practice. So, what are the characteristics of generosity in practice? Not having too many possessions is generosity. Not allowing ourselves to be caught by too many temptations is generosity. Giving what we have This is one of the precepts, to not withhold spiritual or material things, is generosity.

[09:21]

So, letting go moment by moment is generosity, actually. It's called renunciation. Renunciation has many meanings, but basically it means letting go of self-centeredness. So to be generous to ourselves is to let go of self-centeredness, which is to let go of grasping. Zazen itself is a great act of generosity. The center of our practice, which is Zazen, is a great act of generosity, because we offer ourselves completely to emptiness, to prajna, And then prajna arises in us as a vessel. So when we empty ourself, we become a vessel for prajna.

[10:25]

And then prajna can express itself. So whatever we're doing, whatever activity we're engaged in, it's based on prajna, based on what Suzuki Roshi calls big mind. Never stray from big mind. in all of our activity. The Sixth Ancestor says, don't stray from your essence of mind, which is the same thing. Always be right in the center of your essence of mind. Wanshi Shogaku says, stand in that place We're to stand in the circle, stand in the center of the circle where light issues forth. So when we let go of our self-centered or selfish mind, which clouds prajna actually,

[11:43]

then prajna arises and we have the opportunity to have freedom. So this freedom in Buddhism is different than our ordinary idea about freedom, because our ordinary idea about freedom is we can do whatever we want, which passes for freedom. But actually, freedom is to let go of wanting too much. We need to want, you know. It's normal to want. But we voluntarily step into the trap of wanting what actually enslaves us. I remember Suzuki Roshi saying, it's okay as long as you like it.

[12:53]

The same in grace. When you don't like it enough, then you start to find a way to let go of it. And then we find ourselves in these positions of, how did I get into this? How did I get into that? So, the purpose of suffering is to enjoy ourselves. So, you know, we say, how do we get out of suffering? I don't think we do get out of suffering. Suffering is just part of life. If we realize that suffering is a part of our life, then we can deal with it. But if we try to escape it, it doesn't work. So, we have this problem in Zazen.

[14:00]

We have some pain, and then we try to escape from it, and then it just becomes suffering. This is called, the way to deal with suffering is called patience. Patience paramita. The ability to stand in the center of prajna with pain so that it doesn't become insufferable. But pain is a great teacher. Suffering is a great teacher. When we know how to suffer, it becomes an ennobling quality which helps us to perform

[15:03]

right activity called precepts. Precepts are simply guidelines, but when prajna is there, precepts come alive because there are no real rules. Prajna provides the space to have living precepts. which means being able to respond, correct response on every occasion, which is not premeditated, but simply spontaneous. How can we have spontaneous correct action on every moment without being premeditated? Simply letting prajna arise, So what is enthusiastic effort?

[16:38]

You know, when we begin to practice, we have inspiration. And inspiration will carry us for a while. But then, with all activities, we wonder, why am I doing this? I'm a little bit tired of doing this. And then we, because with practice, the goal of practice is not to gain something. So we can go along on inspiration for a while, but then we feel, well, I'm not getting anything out of this, which is a kind of trap. When you realize that you're not getting anything out of this, which is the purpose of practice, you have to dig deeper.

[17:44]

This is why practice is not based on like and dislike and dualistic thinking. It's based on our intention. When our practice is based on intention, this is prajna as the basis. Because prajna is non-duality. And when like and dislike, good and bad, enter into your thinking, it clouds the prajna mind. And then we lose our way. So when we get to the point where we're doubtful, which is okay, it's good to be doubtful, then we should realize that our intention is the most important thing. And our intention will carry us through various ups and downs, various waves of practice.

[18:54]

And then when we can experience that steadiness, imperturbability, which is meditation, through all of the ups and downs of our practice, we gain confidence. And then we have faith in what we're doing. Without faith, there's no practice. If you read Dogan, throughout all of his writings, it's all based on faith. It doesn't mean belief. Belief is different. Belief is system. But it's great confidence in your fundamental ground of being. Prajna. Light.

[19:59]

then you become not a slave, but a servant. Through free will, you become a servant. There's a koan in the Book of Records that says, Shakyamuni and Manjushri are both servants of another. Who is that other? So, delusion is called self-serving. Realization is called other-serving, which is back to Dharma, which means generosity. So, when I ordain someone as a priest, I ordain them with the understanding that they're servants.

[21:11]

As much as we can, we give up our self-serving and become servants of Buddha. And when we see or recognize the Buddha nature in each one of us, then we know that we're serving Buddha. Because when we serve Buddha, we serve ourself in a true way, not in a self-centered way. We don't have to be priests to do that, of course. As a Zen student, we should be servants of each other and of the universe. How can we best serve? What is the noblest quality of our activity, which is serving?

[22:24]

One of our most wonderful practices is during mealtime in Zendo, serving each other. Most everyone says, oh, that was so much fun. Some people say, I don't like that, but not many. There's something wonderful about that kind of meeting. which is not slavery, but freedom. The more we serve each other, the more freedom we have, actually, because we're not tied to ourself. So, it's interesting. There's slave master, but actually, we become slaves to ourself. That's what we don't always recognize.

[23:32]

So, how can we actually free ourselves? With patience, enthusiastic effort, and meditation. Of course, meditation means freedom. Zazen is an act of total freedom. And that's why sometimes it's scary for people. We sit down and find ourselves in this place where we have this total freedom and we're not used to it. It takes time to get used to it and actually to be able to let go enough to feel that freedom. Samadhi is an aspect of Zazen or meditation.

[24:43]

It means stability, total stability and composure and oneness with the activity that goes beyond thinking. which is the basis for all of our activity. Dogen in Genjo Koan says Zazen is, or our activity of freedom is based on Zazen as you leave the cushion and enter your daily life. I have a little quote here from Suzuki Roshi.

[25:49]

He says, when we sit in the cross-legged posture, we resume our fundamental activity of creation. Fundamental activity of creation. In other words, Zazen is our creative activity. It's not like we're creating something, but we are being created fundamentally new. There are perhaps three kinds of creation. The first is to be aware of ourselves after we finish Zazen. When we sit, we are nothing. We do not even realize what we are. We just sit. But when we stand up, we are there. So, tsa-zin is just letting go without any reservation. And you are not there. But when you stand up, there you are.

[27:02]

That is the first step in creation. When you are there, everything else is there. Everything is created all at once. When you stand up, the whole universe is created on that moment with you. And if you think about it, moment to moment, the whole universe is recreating itself along with you. Every single moment. I once asked a hobi too, How do you deal with people that are dying? What do you say to them? He said, what I say to them is, don't worry, everything in the universe is going along together with you. You have nothing to worry about. So, that is the first step in creation, is to stand up.

[28:16]

When you are there, everything else is there, everything else is created all at once. When we emerge from nothing, when everything emerges from nothing, we see it all as a fresh new creation. This is non-attachment. The second kind of creation is when you act, or produce, or prepare something, like food or tea, So this is like engaging, right? The kind of creation that when we do something, like take care of ourselves, take care of each other. The third kind is to create something within yourself, such as education, or culture, or art, or some system for our society. In other words, what we usually think of as creation. So there are three kinds of creation, but if you forget the first, the most important one, the other two will be like children who have lost their parents.

[29:19]

Their creation will mean nothing. So if you think about it, we have a lot of creative things going on, but society is lost because we're not paying attention to the first kind of creation. which is simply standing up and enjoying what's there, recognizing what's really here, just settling on creation as it is, moment by moment. So these six paramitas, or the first five, are vehicles for expressing prajna.

[30:35]

We express fundamental reality through generosity, our conduct, patience, which means to just be present without wanting something else. enthusiastic effort, which motivates us, and zazen, which is stability and emptiness, as well as activity based on prajna. Do you have any questions? How to suffer?

[31:43]

What is how to suffer? You know, there's very many different kinds of suffering. Some suffering is caused by circumstances. some suffering is caused by our own mistake. But whether through circumstances or through our own initiative, karma, there's pain. Either way there's some kind of pain. and to be able to be with that pain.

[32:44]

When we're with that pain, there can be suffering or there can be a lightness of suffering. When we say, I don't want this or I don't like this, then suffering comes upon us. That's the cause of suffering if you think about it. We can't get out of something and that's suffering. So how do you let go so that we can experience the pain and totally experience it? And by and there will always be some kind of suffering, but there's a way to make some distance between suffering and pain, even though the suffering doesn't just go away, but there's some space, and you can exist in that space between pain and suffering, even though there is suffering.

[34:02]

So, to be able to accept the suffering, means you examine yourself and really try to understand how that comes about. How come this is happening? What is the cause of this? Of course, you know, Shakti Muni says it's like there's an arrow going in and you want to get the arrow out, right? So you really work to get the arrow out, rather than, how did that arrow get in there? What was the cause of that? That can be a problem. You just want to deal with the problem. So if you have a practice where you're always dealing with circumstances in that way, then you're more likely to be able to deal with the suffering.

[35:10]

If you don't have any preparation, it's very hard to deal with suffering. So, that's a problem. I can say, do this, do that, but that doesn't matter. It may make a difference. But, when we have our practice, and we practice dealing with these feelings all the time. And as practice, it's easier. But if you're not prepared, then it's very hard. So we see the suffering all around us because people aren't prepared. And there's so many ways to cause suffering. So the great question is, your question, how to do that? There's no formula.

[36:11]

There's simply stepping back and stepping back into the light so that you have some distance from your pain. I don't know how to explain that any better than that. But at the same time, to totally accept your suffering and at the same time have some distance from it. The acceptance of the suffering itself brings the distance, right? Yeah, that's right, because you become one with it. As soon as you are separated from it, then you suffer. But when you're in it, it's just this, I don't know, different. You can accept it. So, you know, in Zazen, we say, just be one with your pain. As soon as you try to separate yourself from it, then you cause suffering.

[37:18]

So, this is what Zazen is all about. Oh, it hurts, it hurts, you know. And then, I don't like it. As soon as you don't like it, it's suffering. As soon as you try to escape, it's suffering. But if you don't try to do that, if you just have patience, this is what patience means, just to be with it. Then it's something else. But, you know, there's emotional suffering and all this. I understand your question very well. Okay, yeah. Kate? I actually have some experience with that. Becoming one with it. You know, when it's up against the wall and you can't try and get away anymore. And I had very, very dramatic results. Which was that the pain entirely quit being pain. But I really had to concentrate.

[38:21]

And I can't do it again, by the way. But it didn't feel like distance at all. You know, it felt like I was born with it, but I don't like the way it went away. You know, it put me in pain altogether. Yes, that's right. So there's no formula. But most of our pain is emotional. So physical pain, you know, that's one level of suffering, right? But it's the emotional pain and the mental pain that's really difficult to deal with. So, you know, the question is, how do I keep myself from performing those karmic activities which will lead to suffering?

[39:23]

So, the answer is the Eightfold Path or, you know, practice. so that we keep being reminded of how not to step into the trap of creating suffering. Suffering helps us to do that. If we don't suffer, then we don't have that motive. But as long as we're in this world, there's suffering. So just how do we deal with it? And one way is When you realize your suffering, turn toward practice. And see your suffering as practice. That's the key. Not as something outside. But if you see your suffering as practice, and approach it that way, then... I don't mean distance by being separate.

[40:26]

I mean distance like from some relief. I know, but it's time to go, because we have Sashi today to deal with our pain.

[40:43]

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