He just cooked it for us, presented it there, and if somehow we still have to go through the effort of chewing it, then that's not his fault. If you want to eat spaghetti, Italian food, American food, Tibetan temple food, Japanese sushi, sashimi food, green dogs, vegetarian food, what do you want to eat? Just grab it and have a bite. Back to the precepts. Yesterday when we were talking about the Vinaya, there was some category called close approaching lay persons vows, which sounded like it was somewhat different from the usual vows for lay men and women.

[01:09]

You want to have the dish of the monk for a day, nun for a day variety? That's the dish of the monk for a day, nun for a day variety. That's a good one to eat. This is not the real course, the real main course. This is like the appetizer. So you want to have a little appetizer or derp, monk or nun for a day, good. The main course being monk or nun forever. The real food is non-duality meditation.

[02:23]

If you don't eat the nice appetizer beforehand and you just like gobble down the main course right away, then you won't, you'll have indigestion. Just joking, he said, what about this monk and nun for a day thing, what about it? I like this. Do you mean you want to recite the eight branches of the monk and nun for a day? I'm trying to understand this branch of the Vinaya historically in terms of what's possible for us here, where we've got this fuzziness about laymen who look like monks and nuns in some ways but not in others.

[03:32]

And the idea of taking certain vows for short periods of time, for a day or a week or whatever, seems like something that might be a possible path for us to explore here. So I'm more trying to understand what the tradition has been from that point of view. So, that actually is not a question is it though, that's a comment. Well no, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct. I wanted to hear more about that, what's the detail of it. Well, I'm just trying to understand what the tradition has been from that point of view, what's the detail of it. I wanted to hear more about that, what's the detail of it.

[04:40]

Well, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct. I wanted to hear more about that, what's the detail of it. Well, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct. I wanted to hear more about that, what's the detail of it. Well, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct.

[06:08]

Well, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct. Well, I'm just trying, that's why I heard what I thought was some description of another category of the rules for conduct. ... This is a story in ancient India where there was a one to one kingdom, which we can't think of what was the name of the king, the Buddhist king. And this king was really hot on monk-for-a-day routine, and he did it all the time himself whenever he could.

[07:10]

And he recommended it widely in his kingdom. He had like a major institution where people could come to find a monk, a bhikshu monk, and then they would obtain monk or nun-for-a-day vows, and the next following morning they practiced that day in some sort of semi-mormonastic, like a center type of way. And then they go back to their life, and they do as much of whatever and whenever they could. And he was very big on it, this king promoted it all the time, he was very into it. So the story is that then there was these five ogres, cannibal ogres, who lived in the forest in this country. And they went around gobbling down people and attacking wanderers, and they were very fierce, like big as a house type, real trolls, real ones, as they have in ancient stories. Rakshasas, they were called. And these rakshasas were wandering around, and they saw this sort of hero, who was kind of a warrior sort of person, but who was living as a woodcutter in the woods. And the rakshasas thought, oh, here we'll have a good meal, you know,

[08:12]

let's first paralyze him with fried, and then we'll just take him and cook him up and eat him for dinner. So then the rakshasas all jumped down to the clearing where the cabin of this woodcutter hero, and they were, argh, fierce being like three, five black clouds, like big as a house, like growling and growling at this man. And he said, oh yeah, hello, you know, didn't even move a muscle. So they said, what is this? We are the most terrible ogres and rakshasas and yakshasas in all of the land, and when five of us jump on this guy from once and all directions and he's not even scared of us, what's the matter with him? What's the matter with us? So then they said, before eating him, they asked him, they said, how come you're not scared of us? We're the most terrible, we are cannibals, we're going to eat you. How come you're not scared of us? Oh, I'm not scared of anybody. Well, why aren't you scared of anybody? He said, well, because I've just been down to a monk for a day. He said, there's a king, our king, you know that in this country, our king,

[09:16]

he teaches monks for a day and he urges all the citizens to do monks for a day as much as they can between their work. And then there's also monks and nuns and they ordain a monk and nun for a day. And we do that and therefore we're not afraid of anybody. Oh, then why is that? Why not? Why aren't you afraid of anybody? So then he said, well, I can't really tell you. I don't know. I go do monks for a day and I'm not afraid of anybody. But if you want to know why, maybe our king can tell you, since he's the one who's so gung-ho about it. He's recommending it rather than recommending it to everybody. Like the ministry of monks and nuns for a day. So the ogres went down, you know, sluffling and snuffling down into the city. And they went out and they ogred their way up to the house and they apparently came up to the king. But remember, she's not sure exactly what the king told them, but whatever it was, it impressed them tremendously. So then they started to, they even made it possible to practice what they call ogre for a day. Ogre, monk, nun for a day. So they didn't eat anybody for a day.

[10:19]

And this also helped the countryside too. Mainly the king simply explained to them the eight branches that you observe, you know, the trees that you observe. They're about to collect the four roots and then the precepts, including celibacy and so forth. That monks and nuns, when they practice, for that to involve. Could you go through those eight branches? Excuse me? Could you go through those eight branches? No, no. No, no. No. No.

[11:22]

No. [...] No, it's in the story, in the same story. This, before the, the story then also says that in a later generation, this practice of the eight branch monk and nun for a day practice was lost. The teaching of it was lost. And nobody knew it. Nobody practiced it. And the king in a later generation was having a lot of trouble. Kingdom was in great disturbance. Everybody was very unhappy. Everybody was very confused. A lot of misfortunes and calamities and internal strife and struggle were taking place. And then that king heard somehow about the ancient practice, that the ancients had followed of the practicing of the monk and nun, widespread practice of monk and nun for a day.

[12:38]

And so he put out a notice offering a great reward for anybody who knew anything about the practice, because he didn't have the text and he had no one to know about it. So then finally an old lady came from some village and she said that she thought, she brought an old box. And in the box she had like, she said, Well, Your Majesty, I don't really know, but I don't even read well, but when I was a little girl, my grandparents, and they used to practice this monk and nun for a day, and they used to use the text on the basis of which they would practice. And I'm sure, I think that text is here among these texts, if you have some scroll, look at them. I think you'll find them, and they did find the text. And then they began to practice monk and nun for a day. And the people did it widely. And the whole fate of the country reversed, and people started cheering up, and the calamities started ceasing, and many benefits took place all around the whole country. This is also told in the benefits of the monk and nun for a day traditional recitation. First you have the four roots, which are not killing, not stealing, not committing sexual misconduct.

[13:47]

And brahmacharya, that is celibacy, and instead of just not sexual misconduct, but celibacy, and not lying, particularly lying about one's spiritual state. The usual four roots, as they are called. Then there are four branches. Those are the four roots and the four branches. Not to eat after 12 o'clock. Till the next morning. No alcohol. No toxicants. No sitting upon any elegant or expensive couches. Not a problem here. No singing, dancing, makeup, ornaments, TV, plays, bars.

[15:05]

There's no kind of entertainment, or no sort of adornments, ornaments, and general fooling around. That's seven. For the male, that one is... For the female, this no fooling around precept, dividing it into no entertainment and no dressing up or makeup. This makes two, and that makes eight. And the male puts those two in one, no ornament and no entertainment, puts it into one precept, and divides the earlier precept about the high and elegant couches into two,

[16:09]

for the female, that one is no fooling around precept, For the male, the prohibition is no really expensive and elegant couches, and no really high couches. So the male tends to, I guess, lounge around on couches, in big chairs and throws, and feel they're very important. So the male has two special things against doing that, sitting up like a big thing. And the female has two. She only has one on that kind, and then she has two on the entertainment, no entertainment, no adornment. There's this little difference in the male and female monk or nun for a day. And one who takes it in the early morning of a day and... As far as how to take that precept, first one has to take it from a... From one's lama or guru.

[17:14]

It could be an upasaka, it does not have to... From an upasaka, it would not have to be ordained as a bhikshu or bhikshuni. It could be an upasaka or upasika. It could be either a laywoman or a layman or a monk or a nun, but it doesn't have to be a monk or a nun. The first time one does it, one takes the precept from them, and in subsequent days, in some other time, when one wishes to practice those precepts for a day, one can do it in front of one's shrine, not having to have a real monk or nun or layman or laywoman, ordained laywoman or layman present. When you first take it, you don't have to take it only for one day, you can take it for several, 2, 3, 4 days or a week or 2, 5 days or whatever, when you take it from the monk or nun. Look, the older people in Tibet,

[18:40]

they take as a regular practice, they have a certain stage when they decide they can do that, they take in one sitting, in one ordination kind of, they take the vow of observing this vow every 1st, 8th, 15th, 25th of every month, every lunar month, so that they sort of set up automatically it's like those Sabbath days almost, that they're going to do it once a week, they just take that at once, and then they just observe it every time, they don't have to retake it each day, that they do it. There seems to be great benefit from this, for those people who experience great benefit from doing it, without yet having to go to the extent of becoming a monk or a nun, for female people. The difference between the way the 8 principles are arranged for male and female

[19:55]

is probably not necessary to explain much, but basically they're designed on the fact that the male tends to be tempted by the glory of sitting on high chairs and thrones, or big beds or something, acting like a pasha, the female tends to be more tempted by adornments and ornaments and jewelry and things, at least in the case of those ancient cultures, and if not today, and so that's the reason for it. Yes? Yeah, Kagiri Roshi, when he says non-dual meditation, do you think that's the same as zazen? You're asking me? I think so. He said yes. Did you answer there? Yes. You said yes? Yes. Oh, okay. Then,

[20:57]

the other thing I wanted to ask you was, like Rinpoche was saying that he, and he does sort of, like he has sort of a systematic approach, like starting with giving sort of beginning, traditional instructions, how to adjust your attitude, blah, blah, blah, etc., and he says you sort of start at the top, or zen starts at the top, right? Do you, and I know it's true, zen centers are like that, I mean somebody can come to a zen center and never receive any instruction of any kind almost, on beginning Buddhism, unless they seek it out, which seems fine to me, but how do you see that as far as practice, zen practice goes? I don't know, maybe you should ask. No, no, but I'm asking you,

[22:00]

do you think, I just said he accused you, he accused you. I mean, do you think it's, do you think there ought to be a more, more systematic approach in zen center, or do you like the way it is? I don't mean that you should more, your practice should be systematical, or you should, your practice should be just sitting, I don't think so. You have to learn both, but I mean the two ways, you have to sit always based on the shikantara, which means non-dualistic, and you have to learn, you have to learn the human life under the guidance of teacher,

[23:03]

this is really straight, directly from the teacher, you have to learn what's the word extending, extending from that non-dualistic world, what kind of word coming up, reflected in the middle of non-dualistic, that is you have to learn, then if you explain one, each one of the word, that is Tibetan Buddhism emphasized temporarily, put the name on it, that's it. Do you understand what I mean? I think so. I mean it is not theoretical, philosophical understanding, so that's why I mentioned, you have to learn Tibetan Buddhism in terms of criteria, of bringing peace and harmony to your body and mind, otherwise the teaching becomes philosophical, psychological, otherwise if you accept that,

[24:06]

your life will become very dualistic, so you never get peaceful, that's what I mean, that's why through the teacher, you have to learn, what's the word coming up from that non-dualistic world, actually through his life, and then after that, if you read the scripture, and then that life, each life coming up from the teacher, really fits into each teaching, then you can teach it, you can learn it, Okay? Is that alright? I don't say whatever, which of two should come first, I cannot tell you. Can I say one thing just on this point,

[25:08]

remember what you said, he wanted to say, that he completely agrees with that, and he remembers, and he agrees that, he agrees that he reminds him, of what Atisha said, when he first came to Tibet, when his teachers, Drom Domba and others asked, his students, Drom Domba asked him, which is more important, learning and memorizing, and understanding all the sutras, and all the shastras, or the precept of the lama, that is to say, the teacher's individual precept, and Dorje said, the precept of the lama is more important, even if you know all the sutras, and all the shastras totally well, and read them all, know them by heart, understand their meanings, if you do not apply them in your life, according to the precept of the lama, when the time of practice comes, you and all that dharma that you know, will go separate ways, will go their separate ways, he said this thing. So the way I translated what Dorje just said was,

[26:12]

that you should study, yes, from the beginning, and you should study from the beginning, applying that study in terms of the instruction from the lama, that is from Dorje, from the teacher, so that that study always is in the grounding of non-duality coming from the life of the teacher. This seems to me exactly the same. Mmm. Whenever you learn anything, I feel you should make your practice of it principle. I don't at all mean, because when I talk about systematic, or learning something, this and that, that it means that it's something you should run through in a book, and then leave it in the book. Therefore,

[27:19]

I completely agree that the non-duality of yourself and the dharma, and your learning and reflection should always be the way in which you go. In emphasis, I would emphasize the learning earlier, probably, but that they be non-dual, basically, I would agree. But the emphasis would be a little more on the learning and reflection. For example, if we talk about what we mean by hearing and reflecting, learning and reflecting, or hearing and reflecting, No.

[28:30]

This relates to what we talk about of three kinds of wisdom. We talk about the wisdom born of learning or hearing, and the wisdom born of reflection, or reflection. When you have the learning born wisdom, then you reflect upon that understanding, that wisdom that you develop from your learning, and then you get reflection born wisdom. And then, when you have reflected deeply upon the wisdom you have gained from your learning, you then develop wisdom

[29:35]

born of reflection, and then, when you gain the wisdom, the understanding and wisdom born of reflection, and you meditate upon that, you can then more powerfully and solidly gain meditation born wisdom. No. [...] And so this is the reason why you have to, why although you should keep non-duality always alive, especially in relation to the precept of the Lama or the Roshi, even in your learning, why you also should perhaps synthesize learning at first, because without some learning born wisdom and reflection born wisdom, it will be difficult to, it will be impractical to try to right away attain meditation born wisdom.

[30:36]

This would be helpful if you keep this in mind. That would be helpful. That would be helpful. Yes, I understand. Yes. There was a discussion about the organic nature of the monastery where the lay people seeing the monks, the vast beings, it made them feel good, and they liked them being around, and things got better because they were there, and they could afford it, which is good, and they could afford the monastery in Florida. And here we are in America now, a Judeo-Christian country

[31:44]

and culture, and as David mentioned before about the availability of the teaching, how available is the teaching? You know, should someone have to go leap certain barriers or a certain degree of motivation before it becomes available, and in what way would it then become available, and I guess another image for me is in the Chinese monasteries the individual one you get in sitting outside Tongariro for a long period of time to demonstrate the motivation to get in. And then the question of evangelical approaches, and you know, this kind of a problem, how do you deal with that? What the teachers who are present have to say about how do you approach our culture regarding this teaching and the work that we have? Pitfalls? Father Gary,

[32:56]

do you want to answer the question? How do we... You have the question in mind? Yeah, I think that question will be connected, is connected with what David asked. So, let me say it like this. I think the systematical teaching there, okay? The systematical teaching, you cannot ignore learning the systematical teaching. But, the question is, I mention always, what kind of attitude you take this, systematical attitude, the teaching. For instance, here is a pond. In the pond of dualism, there is a systematical teaching there. On the other hand, in the pond of complete universe, okay? In the systematical,

[33:58]

there is a reflection of systematical teaching there. But, do you understand that these both of them are a little different? Atmosphere is the same, okay? Reflection of the systematical teaching, here is a systematical teaching there. But, this is a little different because this systematical teaching in the pond, reflected in the pond of non-dualism, is a little, but quality is different. For instance, if you jump into the ocean, how can you swim? Apparently, everyone swims. So, dealing with the systematical teaching in terms of non-dualism doesn't mean you should ignore. Okay? You should ignore systematical teaching. But, how can you learn systematical teaching?

[34:59]

Okay? That is the point. Quite different point. Let me just hear you. one part of the question that I was kind of focusing on there was that is the availability of the teaching. How far, how, how much energy do you use to move out of the monastery, out of the church, into the community? How do you do it? Yes. Is there a problem? The, it is, the two things. Problem. It is a problem. But, basically, it is nurturing. Always. So, you have to learn the systematical teaching. But on there, there are two situations you can see. That is a little bit systematical, so philosophical. You don't understand it or you understand it. Always there is a dualistic sense coming up on there. And basically, it's nurturing. So,

[36:00]

you have to learn whatever you feel philosophical or psychological, you should learn it. And then, I think you should take time in order to digest that teaching. That is a life. Practicing. Through the teacher, you have to learn how that teaching arrives in a teacher's life. Do you understand? That's my experience anyway. That's why constantly I have to learn through their teaching. What about all the people who never heard of this problem? What about all the people in the world who chanted, who never heard about this teaching? Yes, that's... What about those people? What do we do? What attitude does one take towards the rest of the world behind the mountain, you know, the one that never heard of, that there is a method

[37:02]

for anything? Basically, I think it's not necessary to worry so much because basically you and other people who have never heard Buddhist teaching are saying what's the difference between, you know? More or less, we are making every possible effort to exist in this world and help others anyway. Don't you think so? So basically, it doesn't matter. But when each person manifests themselves in a different circumstance than different world coming up, you understand? At that time, we have to help. We have to help. We have to guide. We have to take their hands. Anyway, we have to give our hands. Let's go this way. That is a teaching, learning something, real things from a person, living person. This is a teacher and people's, you know, a person's practice. Is that okay? I think that

[38:16]

the business of the spreading of the Buddha teaching or its not spreading, it depends upon oneself. ... I think, for example, to take an example, you have here this very famous Zen center here in America which is living here. And therefore, So I think the spread of Buddhism has to do very much, as far as it should concern you, has to do very much with how you yourself practice here. If you are the kind of people who, the way you live, the way you are, the way you behave, the way you walk, talk, and so forth, if that is a way in which all the people around feel that they can rejoice in, then that's what it mainly depends upon. Your activity within such a place, that's what mainly is the root of the spread of the

[39:19]

Buddha. If you really meditate, if you really learn, if you really reflect, and if you really put into transformation in your life what you are learning and reflecting and meditating, then those people around, outside, here and there, on the fringe, when they look and they see how you are, they will think, oh, this is really how to live. These people really are doing something different. They will rejoice. And what means spread of the teaching is when people rejoice in that way, when they begin to feel that their aims may be fulfilled through those methods and through that teaching, then that's how it happens. People then come to ask some questions, then you can teach some Dharma.

[40:21]

If it's not like that, on that kind of a basis, and if you have a miserable time around the center and then run all over and talk all about all the Dharma all over the place, then, with no place to exemplify that, then it won't really have any effect at all. This is the way the Buddha Dharma, Buddha teaching has always spread. It has always embedded itself in the life of the people. Therefore, it has always been the case with those who were devoted to the Buddha teaching that they always realized that the most powerful energy of spreading that Dharma in any society,

[41:35]

through any time of the Buddha's history, was mobilized into their own practice, their own transformation of their own mind, their own learning, their own reflection, and their own realization. And therefore, they engaged in those quests themselves motivated by the energy of wishing to see the teaching spread. So, our own practice is the principal thing that is the Dharma to be spread. Second, though, of course, there is some, one should pay some attention, having developed a certain practice, about the method of showing or teaching that to others. And therefore, the prerequisite of both one's own practice,

[42:37]

and one's having achieved something and being able to demonstrate that to others, the prerequisite of both of those is the threefold learning, reflection, and meditation. If you have no powerful learning and reflection, you won't have powerful meditation. If you have some meditation anyway, without little learning, and with little learning, and little reflection, even though you may have some meditation, you will be unable to explain the fruit of that meditation or how to do it to anybody else. And therefore, as far as the will to the wish, the ambition to spread the Buddha Dharma, it first must depend upon our own practice,

[43:38]

and our own practice must depend upon our own learning and reflection. And then there should be attention to learning and reflection of how to share our practice with others as well. This is the main thing. If in this country, where everybody is running around helter-skelter, and completely chaotic and disorganized and confused manner, if there's one person who can be calm and still and peaceful in the middle of all that, other people will inevitably begin to like them. They will think, oh yeah, that's nice. I like that person. I feel good around that person. Oh, they have something. They're doing nice things. Oh, how do they do that? What do they do? They will start to ask them questions. Therefore, the main thing is for those who consider themselves dharmikas,

[44:41]

dharma people, to make themselves practice. For example, if we are to be a dharma person, a priest or a monk or a practitioner, then if the ordinary lay person wants ten dollars, if we're talking in terms of money, if in some sort of kind of situation they want ten dollars, we should be the kind of persons who are quite content with five. If we as religious persons are just as hungry for money as the other kinds of persons, if we have just as many desires as the other kinds of persons,

[45:43]

then there is no dharma to spread. So even using an example of material things in that way, we should always maintain, our practice should always maintain a certain kind of difference like that. It doesn't mean that because we are dharmikas or we are practicing dharma that we don't need any money. Of course we need material things, money, use it to benefit and so forth, we need. It's just that we're not so tremendously hungry. It's just that we don't get all completely freaked out. If it doesn't happen according to what we want, if we don't get what we want, we don't get completely like ruined and like depressed about. So I just thought of something good. Now you like to recite the Heart Sutra, right? In the five aggregated processes, there's many mental functions within the aggregate of mental functions.

[46:49]

There are many mental functions contained within the five aggregates of body and mind. Of all those many different kinds of mental functions, two of the type of mental functions, namely sensation of pleasure and pain and so on, and recognition of specific mental functions, have been singled out and made into separate aggregated processes rather than being included in the large aggregated process known as the aggregated process of mental function. These two have been singled out as separate aggregated functions. The reason why they have been singled out as separate processes in the first chapter of the Abhidharmakosha, which I understand our Abbot has been studying a lot in the past, the reason for bringing out sensation as a major aggregated process is because laypersons' major source of strife and struggle and problems

[48:07]

and their main focus in life is sensations. They seek pleasure and they seek to avoid pain. So that's why he brought out sensations of pleasure and pain as a major aggregated process. The big I-I-I process circulating in the lay world that has a lot to do with seeking sensations of pleasure. Now, the second aggregate, the aggregate of conceptual recognitions or conceptual consciousness, sometimes we call it the aggregate of recognition or even perception. The reason this is singled out as separate aggregated processes is because monastics, male and female monastics, don't fight much over sensations of pleasure and pain but their whole conflict and much of their trouble

[49:08]

comes over their different notions and recognitions and concepts. They get so much invested in their ideas that they fight over those. Therefore, the monks are always fighting over their different ideas since they have no struggle much over their sensations. Barbara? I was wondering if Kadagiri and Coban could talk a little bit about the bikini energy that was discussed earlier which is interesting in that it seems to be a kind of sexual energy

[50:09]

everybody is craving but it is an energy that doesn't have as much negativity associated with it. I was wondering if there's any experience of this energy being encountered in the Zen path and what is normally recommended to do if this energy does come up in this encounter. Is it like the Buddha where if you encounter it on the path to kill it or how do you deal with it? Well, I think already the talk mentions it in detail so I want to say a little bit about that. Basically, I think the energy of desire is very nurturing human life. It is a kind of source of human energy to let you live, to make your life alive. Kind of a flaming of fire.

[51:12]

Wherever you may go, your life is always burning, okay? Burning means energy, source of energy of your life. So that is a desire. For instance, seeking for the truth, religions. What kind of desires do you need? This is a desire anyway, broadly speaking. Without desire, you cannot do it. So I think basically you need a kind of a desire but that is really the source of human energy, okay? Wherever you may go, it supports your life. But when it appears in different circumstances and when it appears and used by different person, different ideas, then that fire, that energy is sometimes misused, etc.

[52:13]

That's why we have to appreciate the gratitude for that energy and how do we direct that energy towards your desire, your dualistic sense or what? Your goal is what? What lasts during only your life or for 10 years or 20 years, what? If you see human life for a long run, life after life, I think this is so-called spiritual life, seeking for the spiritual life. So very naturally, you have to direct your energy towards that one, used in that way. So that energy can be used in a proper way, okay? Even though you can see, the more you try to direct your energy towards that,

[53:20]

the more clearly you can see different world, what you want, okay? By your desire, individual desires. So different direction you can see. But as best as you can, you try to keep your board towards right goal, right goal. That is teaching, this is listening to the Buddha, Dharma, and this is studying Buddha's teaching anyway, okay? And sometimes, nevertheless, it's difficult, so you should have concrete aspect of guidance under the teachers. And sometimes you have to practice together like this. You cannot do, you cannot direct your board by yourself always towards right direction, so you need lots of help, okay? That's what I want to tell you. Is that all right? Yes, sir. What I was asking about specifically was the key energy,

[54:36]

the subtle tantric spiritual energy that is encountered in certain types of tantric practices, which is, Rinpoche has said, is very beneficial to the monastery because it's a, people become very happy when this energy awakes. And yet, it's a bliss, it's kind of like sexual bliss, but without all of the negative connotations of the violence and howling at the moon and various things that people do when they get to be romantically in love. And what I was wondering is whether this very subtle spiritual, the key energy ever happens or arises within people when they're using, treading the Zen path of living in the moment and sitting with God. I don't live in a monastic life now, in similar condition I have now,

[56:03]

I'm very alone in the Buddha's plan. I notice both the feminine nature of myself and the masculine nature of myself, in a very well-balanced state. Maybe that's enough? I don't know. What do you want to hear?

[57:07]

I think that... I think of people I love from very distance. Did you want to say something about that? Let's take a ten minute break. Can I say one thing? I want to say one thing. You may say it. It's a very tiny thing and that is that I just wanted to dispel the notion that there's some kind of a weird thing like

[58:12]

female energy creeping around coming out of the tree trunks or the woodwork and you're trying to sell it and there's some like female energy creeping on your head like this. This is silly. That Pratyaparmita Sutra which you recited before all Zen practice, the Heart Sutra this is Pratyaparmita. Pratyaparmita from the beginning in India is a mother, is a woman. She's a goddess. She's worshipped as the mother of all Buddhas she's called and so forth. Wisdom itself is female energy according to Mariana symbolism from the very beginning whether we talk of Tantra or we don't talk of Tantra. And therefore when one achieves wisdom then that is the dawning of the inspiration of female energy in one's being whether one says one's a Tantra or not a Tantra and so forth. According to the Tantras in fact males are the basic essence of maleness is stupidity but although kindness and a lot of energy and the essence of femaleness is intelligence and wisdom. And so female female energy female energy therefore is something that

[59:13]

is everywhere. It's in every life either Buddhist or not Buddhist, Tantra, not Tantra, Zen or not Zen and it's just there and it's just symbolisms are approached in different ways so let's not please think that we're going to go around some corner and open some boxes and see Tantra that is all kind of weird female energy it's really not at all that way and that is what I want. Thank you. Take 10 You might be able to translate some of this as this goes Have you recognized this tune Can you Can you You can join us on the chorus of this first tune Okay, here we go Don't know much about emptiness I know I'm supposed to be

[60:15]

identity-less Don't know much about bodhichitta But you keep talking about Sweet Amrita But I do know if I follow you You've got the courage to see me through What a wonderful world this will be When all of these are free Don't know much about the eastern sages Look at the pictures and turn the pages Don't know much about peace and wrath Or how to use them on the tantric path But I do know if I follow you You've got the courage to see me through What a wonderful world this will be When all of these are free I'm claiming to be a bodhisattva

[61:17]

But I'd like to be Maybe by being a bodhisattva baby We could set all the beings free Don't know much about emptiness I know I'm supposed to be identity-less Don't know much about bodhichitta But you keep talking about Sweet Amrita But I do know if I follow you You've got the courage to see me through What a wonderful world this will be When all of the beings are free Let's do the chorus again This is for our teachers This is a teaching half We have to follow you But I do know if I follow you You've got the courage to see me through What a wonderful world this will be When all of the beings

[62:19]

are free Can I play? Can you hold this above your head? Some of Lama Tara's lectures have been more No, but you're coming on the chorus We're just singing one line Some of Lama Tara's lectures have had a greater impression I think on us than others Some we really can relate to This one I thought really stuck in my mind how it might revolutionize rock and roll's tunes in popular music which tend to be a lot about missing your loved one

[63:19]

and how terrible it is when you don't have a girlfriend or how terrible it is when you do have a boyfriend So I wrote about what really is going on here Now this chorus I think you'll be able to learn and pick up on and the kids are going to help you with the last line which is the key mantra in the whole thing My baby she was special and I knew she was mine She was sweet as candy and fine as wine Everything about her made me crazy in my head When I remembered what the Lama said When I remembered what the Lama said Control your mind

[64:24]

Cool down Don't let desire get under your skin Look a little deeper and purity Okay kids Think ugly I love to hold her close and make her feel alright I never got tired of making love all night I was kissing those lips and squeezing her tight When I remembered what the Lama said Control your mind Cool down Don't let desire

[65:26]

get under your skin Look a little deeper and purity Okay kids Think ugly Her lips had a real pretty nose and eyes so deep Her tender ears and mouth so sweet Just seven holes full of impurity I know exactly what the Lama said Control your mind Cool down Don't let desire get under your skin Look a little deeper and purity Okay kids Think ugly Before my eyes

[66:34]

my baby turned on me Once she was the only thing that mattered to me And now she is nothing but a shit machine Lama said Control your mind Cool down Don't let desire get under your skin Look a little deeper and purity Okay kids Think ugly Now the world is full of lovely things tempting sweet and luscious But I'm a little wiser now than I was before

[67:35]

Cause I remember what the Lama said Control your mind Cool down Don't let desire get under your skin Look a little deeper and purity Think ugly Thank you Thank you When we'll close with our closing chant Actually it's usually our opening chant We've been focusing on the Heart Sutra quite a bit this week, and we've had various talks

[68:37]

about the spreading of the Buddhist way into America. So I tried a few different possibilities. We never know where it will really turn up and who will influence as we go out on the dharmic path, and it might be rock and roll singers. So we have this sort of possibility. After this penetration, he overcame all pain. After this penetration, he overcame all pain. Listen, Shariputra. It actually might be the blues that we really get lost in the Heart Sutra.

[69:42]

Listen, Shariputra. Form is emptiness. Emptiness is form. Form ain't no different from emptiness. Emptiness ain't no different from form. The same is true with feeling. The same for perception. Mental formations and consciousness. Oh, hear, Shariputra. All dharmas are marked with emptiness. They're neither produced nor destroyed. Neither defiled nor immaculate. Neither increasing nor decreasing. Therefore in emptiness there is neither form nor feeling. Nor perception.

[70:45]

Nor mental formations. Nor consciousness. But we look to the 50s for comfort. Where all the songs led us to the pure land. No eye, no ear, or nose, or tongue. No body, no mind, no bone. No song, no smell, no taste, no touch. No object of mind, no realms of elements. No eye, no ear, or nose, or tongue. No body, no mind, no bone. No song, no smell, no taste, no touch. No object of mind, no realms of elements. From eyes to mind, consciousness. No origin, no extinction of them.

[71:51]

From ignorance to death. Death and decay, no suffering. Na na [...] But it's really, realization really takes place in country western tunes. Because there's no attainment, thought does find no obstacles. Having no obstacles, they all break off their fear. Perfect understanding, they'll degrade themselves. Free from delusion, they realize nirvana. All Buddhas in the past, present, and future

[72:54]

Give thanks to understanding and arrive at full enlightenment. All Buddhas of past, present, and future Give thanks to understanding and arrive at full enlightenment. Would you like to sing that chorus? We often sing it as a chorus in service. All Buddhas in the past, present, and future Give thanks to understanding and arrive at full enlightenment. All Buddhas in the past, present, and future give thanks to understanding and the rightful enlightenment. Well, we aren't done yet. So, there are many questions, unanswered questions in the Heart Sutra, so I turned the last part actually into questions. It's a famous tune. How can we know the perfect understanding?

[73:59]

They say it is a very great song. And how can we know the perfect understanding? They say it is the highest, the unequaled song. How can we know this destroyer of all suffering? They say it is the incorruptible truth. A song of Prajnaparamita should therefore be proclaimed. Prajnaparamita be proclaimed. Let's do that chorus again. It's nice. A song of Prajnaparamita should therefore be proclaimed. Prajnaparamita be proclaimed. We're only left with the final mantra.

[75:03]

GATE GATE PARGATE [...] Don't compare.

[76:04]

It's the worst thing you could do. Don't compare. It stinks like super glue. I guess it's better than to hate, but not so than to swear. Don't compare. Don't compare. Cause it's a real bring down. A real kill limiter. A stupid domitor. And so on. Don't compare. That's for idiots like us. Don't compare. But he's not as sharp as us. And if dorks like him do shit like that, well it's obviously nowhere. Don't compare. Cause it's a real bring down. A real kill limiter. A stupid domitor. And so on.

[77:06]

A stupid domitor. And so on. Don't compare. Old Charlie is a cranky sort. He's full of piss and poops. Old Charlie gonna leave us short.

[78:10]

Today I heard the news. And now I appreciate him. And I'm sorry for what I said. Cause like poor Howard's dead and gone. Charlie soon be dead. Old Charlie wore a funky hat. He'd wear it inside of a room. I wonder if they're gonna put that hat inside his tomb. And now I think about him. And I'm sorry for what I did. Cause like poor Howard's dead and gone. Charlie soon be dead. Old Charlie, he lives alone.

[79:34]

By the closed down mills. And Charlie's hopes will soon be blown. Just like dear old Bill's. And I pray for his salvation. And I'm sorry for what we dread. But like poor Howard's dead and gone. Charlie soon be dead. Thank you. Dogs barking. Last week. Dogs barking. Well now it's time for credits. What's credits? I'll tell you. And I'm Louie, so you're with me.

[80:38]

For photography, Gil Robinson. Thank you. Applause. For sound, David Chadwick. Thank you. Applause. For music, Stephan and David. Applause. Thank you. For excellent questions, which I thought were sincere. And reflected great attentiveness. Thank you. Applause. For this beautiful place, Green Girls. Applause. For all our teachers. Thank you. Applause. And for Bill and Yvonne. Thank you. And for... Applause. And for this great Dharma and teacher.

[81:44]

Applause. And for the many years that Rinpoche studied in order to bring us this institute. And for the many years that Katagiri Roshi studied to bring us this institute. Applause. I'd like to say thank you to Suzuki Roshi, the founder of this institute. Applause. And I'd like to say thank you to Richard Baker Roshi, who, with all his problems, who did found this place and built a beautiful place. So I'd like to thank him. Applause. Thanks to Rinpoche. Applause. Applause. I also want to say thank you. Thank you very much for coming.

[82:47]

It's been wonderful to have you with us. It's been a pleasure. Applause. And, of course, also... Applause. Rinpoche, thank you. It's been a great joy for us. It was a great opportunity to have you with us. You're a brilliant jewel in our record field. And I also want to say thank you. Thank you. Thank you, Robert, for the translation and for your honor. Applause. So... Applause. Compass and ocean and sand.

[83:48]

Laughter. And also, I don't exactly know how it happened, but it's a feeling like... I think we all need to build a tremendous amount for this. And I really thank you. Applause. I don't know how much Yvonne did, but I hope she knows what I did. Laughter. Applause. I don't know exactly. Laughter. So... Also, I want to thank... Hendo, Maya, Wendor, and the whole kitchen crew for coming here this week. Applause. Applause. And I'd like to thank all of you for building my guest house

[84:51]

and also building the place where I'll be spending the rest of the week. Applause. Applause. Decorating the houses. Decorating the houses. Applause. [...] And I want to give you this robe that was given to me by a former head of training.

[86:04]

Applause. Applause. Thank you. Applause. I'm purple. Laughter. Richard, would you like to say a few thank yous? Laughter. I don't have many things to say. We've been talking a lot the last week or so. Please keep these in your mind.

[87:09]

Think about them. Please look to your practice. Whatever it is, look to the practice of it. Applause. And in regards to this monastery, we don't call something a monastery because it has nice buildings and nice land. We say that a monastery is a place where people are putting their utmost effort, their life's effort into learning, reflection and meditation. And therefore, it depends, the monastery does not depend on man or buildings, but depends on the dharma practitioners in it. And the Lord Buddha said that when the Sangha is harmonious with one another, they will all be happy.

[88:20]

And therefore, it is essential that everyone should be cooperative and very helpful with the leader, and should be very harmonious and cooperative with one another. And since this is a dharma center, it is necessary that people maintain a certain discipline, definitely. And there should also be a certain hierarchy, a little bit of a hierarchy in such a community. Those who are the elder priests, who have more experience, should be given a certain status and respected and their opinions heard. If that should be done well, all of that should be put into practice well, then it will be a wonderful monastery.

[89:35]

It will get many helpers. And many people who wish to genuinely contribute their practice to it. If people should fight with one another, and should criticize one another, and should struggle with one another, then this will be very harmful to their own practice, and it will be harmful to those outside who look to the monastery for inspiration. We should not, of course, pretend that anger and struggle and conflict will not arise in the monastery. Even after having arisen, though, those who are the dharma practitioners should be regretful of its arising, should look into the causes that made it arise, should seek to prevent its arising again.

[90:44]

The worst is for people to keep down their anger, and keep inside deep resentment, and wait for the time to attack another, and another time again later, and hold inside such kind of resentment. This is the worst. Please keep in your heart all that, especially what I have said. And especially to the precious abbot, and especially to the elder members of the community, and in general to all of you, I wish you all the very best of luck, and I will hold you in my prayers. And since I wanted to say that since my coming here was through the activity of Tenzinla and Ivan, and if it has been of any help, I think that's excellent. Very nice.

[92:09]

I did not come here at all thinking to obtain any kind of profit, or any kind of money, or any kind of benefit. And I want to say also to Katagiri Roshi, and to Kopan Roshi, that I'm so pleased to have had this time to be with them, and to teach the dharma with them, and this is definitely the effect of our having had this kind of good karmic evolutionary experience and interaction together in former lives, and it's definitely the fruition of such ancient karma of ours. And therefore this fruition has come to us in this life, and what has happened in our former lives, and may the fruition of what we do, of any virtuous deed that we do in all of our future lives, bear fruition from full to full, for all of us forever.

[93:28]

Now we will all separate and go our separate ways, but still the memory can keep without deteriorating whatever beautiful thing we had here, we found here. And we should always take refuge in the Three Jewels, and we should always invoke their presence and carry on our practice in the presence of the Three Jewels, without forgetting. So therefore thank you, I want to thank you all very much.

[94:14]

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