Sunday Lecture

00:00
00:00
Audio loading...

Welcome! You can log in or create an account to save favorites, edit keywords, transcripts, and more.

This talk will not appear in the main Search results:
Unlisted
Serial: 
SF-03236
Photos: 
Notes: 

Recording ends before end of talk.

Auto-Generated Transcript

first of all i wanted to let you know that i that i'm not
and look
we switched lecture dates i'm circus fisher
what my schedule change so we switched
although more or less are all interchangeable anyway but
because of you who are relatives of dagon excuse me

can hear okay as the sun
working doesn't sound like it's working on it
as that better
yeah okay
how this week i've been having a little bit of a local pilgrimage
i was up to spirit rock
where they
have finished have opened up their new buildings
so they have a brand new
meditation hall and three or four residences
it's really beautiful and they're having their inaugural
residential retreat up there so i went and visited and sat a little bit with them
in the retreat
if you haven't seen the building should go visit there quite beautiful
and also either and i took a trip up to our ukiah
the visit via gere monastery
which is a small monastery
fora in thailand forest tradition of terrified of buddhism
and one of the cohabits up there is a dear a friend and teacher for me a general who maybe some of you know he's spoken here before wonderful
english englishmen
the a quite an amazing
monastery there someone gave them
two hundred and fifty acres of land
absolutely unimproved steep land
with almost nothing on it
so they've been
blaze literally making trails it's the first they have to do make trail so that you can walk around
and little cooties little many huts for the monks and nuns to live in
so we got a tour walking tour of all the trails that they've made
and we saw all their all their little huts
that's quite delightful
and i met finally the cohabit with a general non possono there's a canadian man wonderful person very good teacher also
and we were there attending an ordination ceremony
one of our former students
ah
when over there an ordained with them
wonderful student michael or so
we wanted to go and attend the was a novice ordination we wanted to attend a novice ordination
in their tradition they
then as because
oh
monks and nuns because and the coolness
in the becoz take two hundred and fifty two precepts in full ordination
and the rule is very strict
and it's almost exactly based on the ancient way that the buddhists or practice in asia for thousands of years
in addition to the rules of moral conduct that you would expect
buddhists to commit themselves to they also
are committed to the rule of celibacy
they don't drive cars they actually are prohibited from handling money at all
well they can't serve themselves food they can't cook
they can't do any farming gardening
they can't own anything
lol they can on is the robe in their bowl
so it's a very simple extremely simple and restricted lifestyle that they live
and i used to think that was not possible
in in the west in modern times
to live that way but they show that it's possible and it's beautiful
so i admired them very much and i'm very impressed
inspired
and by the way that they practice and a by a gere monastery in the other groups associated with the with them and groups in england and also course in thailand
there's only i think for monks live there
and now with michael's ordination as a novice there are two novices
and if you've also to on agaricus they call them poor
people who are
sir postulants in and way catholics would call them postulates there
trying out to see whether they will ordain as novices also sending what a people know there
in the ordination ceremony was extremely simple basically the person just comes in and says i'm tired of the
dusty world can i please enter the homeless life
and the teacher says yes
and gives them the triple refuge the precepts and the rob
but it was very especially impressive because the whole ceremonies and poly named memorize nepali enchanted back and forth
actually the ordination itself is simply the taking of the triple refuge taking refuge and buddha dharma and sangha that's the whole ordination
and
of course taking refuge and buddha dharma sangha is the most common thing in buddhist practice here at green gulch every morning we all take the triple refuge whoever shows up you don't need somebody maybe staying in the guesthouse they show up in the morning before you know what they're taking the triple refuge they probably
don't know what they're doing but they take took refuge so
it's not uncommon it's not a big deal in a way take the trouble refuge it's it's everyday
and all buddhist practitioners take the refuge as a matter of routine practice
and yet in solemn ordination ceremony the ceremony consists of basically nothing more than
taking a trip triple wreckage
because the truth is that
the whole of buddhist practice really comes down to
taking a triple wreckage as deeply as possible and ever more deeply as one goes on
two actually
right now in this moment
completely
to be buddha
without holding back
two right now in this moment completely in body
the essential teachings of the buddha
with holding nothing back
two right now in this moment completely live our lives with and for all beings holding absolutely nothing back this is really pretty much
so the triple refuge is everything
so in the ordination ceremony
in a more solomon committed way than usual
with robes and precepts
to reinforce it
one just takes the triple refuge and that is the ordination
and as i say the precepts and so on are simply to reinforce to bolster make more real give a method of training deep more deeply in i'm taking a triple refuge
when we go there
we are accorded the great respect of monks and nuns
which is very sweet of them to
i always feel very honored to receive that kind of treatment
when i go there
in a way i guess i am a monk i have made the same kind of commitment to the triple refuge that they have made
but in another way i'm always a little embarrassed by being treated with that kind of respect of a monk
because of course
my life is not as restricted as they're like this i have not taken
those precepts strict precepts that they have taken
an hour japanese zen tradition is a kind of anomaly you know in buddhism it's unique actually
compared to the other traditions of buddhism in asia
because we are not exactly monks
and we're not exactly lay people either
the advantage of being a monk is that you avoid the problems of lay people
and the advantage of being lay person as you avoid the problems of being monk
so we have both problems
we get to have the problems of lay people and the problems of months it's actually pretty impossible
situation to tell the truth
at linda's laughing association and nervosa fuck this
anyway however also there are joyce
in being a lay person is most of us know
in their rejoice in being a monk or nun so while we get the impossible problems of lay people and monks and nuns we also get the joys
so it's a wash
anyway
i learned when i was there it wasn't just an ordination because they happened to choose a particularly auspicious time for this ordination it was the full moon of july
and i didn't notice but in the terrified of tradition
the full moon of july is a very special observance
because it's the observance of the first teaching of the buddha
they
they're sort of history of the buddha's life tells them that on the full moon on july after some time after
achieving awakening
the buddha gave his first teaching
so there's a wonderful occasion
you know i'm sure you know the story that buddha
practiced many with many different teachers finally gave up on all teachers and decided that he would practice asceticism so he practice a very strict asceticism
and he had five sidekicks who practiced with him
in the result of his practice of strict asceticism was that he realized that strict asceticism was not work going to work
so he gave it up and he ate something more than one grain of rice
and his five partners thought he was corrupt and the left and and use all by himself and he achieved awakening
but after he achieved awakening he thought this is terrific
this is one
nobody will ever understand it
yeah i can't explain it anybody but it's great
so i'll just enjoy myself and he was enjoying himself within different gods from the various heavens came and said well wait a minute you know people need this teaching and sit on you'll never understand anyway
and they said know there are some who will understand
so they talked them into it
and he began to teach
so it took them awhile say between the time that he was awakened under the bodhi tree and the time that he began to teach and according to the terror vada tradition this was the full moon of july
so after the ordination ceremony we did the observance of the celebration
the buddha's teaching which thank goodness for right vintage
which is the observances that you chant in in poly the first
sermon of the buddha
jennifer servant in its entirety and then you light incense candles
and you get flowers and you circumambulate the dharma hall
under the full moon
chanting homage to buddha homage to darmo as to saga so we did that
it was wonderful thing to do
so that's why i thought today i would read for you and discuss a little bit the buddhist first sermon as it's pretty close to the moon joy
seem like a good thing to do
so that's what i'm going to be
the buddhist first sermon
is called
turning the wheel of the law sermon setting in motion
we'll have the loss
tama chukka or montana up
setting in motion the real of law
so i bet most of you have never heard the for sermon and buddha digit that i thought the interesting wanted to hear
what did the buddhists say and the first time that he decided you know
to preach try to explain what what did he say
aren't you interested in it i'm interested in it i mean i already know
thus have i heard
once the blessed one
but was staying in the deer park
ivc patina
near varanasi there he addressed because of the group of five thus
now the beakers of the group of five wherein the five side kicks in the buddha that i mentioned a moment ago
who gave up on him
when he started eating proper meals
because they thought he was falling back and becoming lazy
but when the buddha decided that he would in fact teach he thought to himself well these five maybe you could understand so you wouldn't found them and he sat him down i said listen to this
so he's speaking he addressed the big of the group of five thus and this is what he said
there are two extremes
which should not be followed because
by someone who has gone force to live the holy life been forced to live a life of insight into the dharma there are two extremes which should not be fallen
devotion to chasing after sense pleasure
which is low vulgar worldly ennoble introduce this no useful result
one extreme that should not be fallen and the other one is devotion to self denial
which is painful and noble and produces no useful result
avoiding both these extreme speakers the middle way
that a buddha has awakened to
gives vision
an insight knowledge
it leads to peace
profound understanding
full realization
in nevada
and what is the middle way that the buddha has awakened to which gives vision and insight knowledge and leads to peace profound understanding full realization and to nevada
it is the noble eightfold path
that is to say right view right intention right speech right action right livelihood right effort right mindfulness and right collected this
this is the middle way that the to togheter where the buddha has awakened to
that's beginning
the turning of the dharma wheel sutra
so the buddha begins with his teaching about to extremes to be avoided and of course it's interesting is who he who is he talking to his talking to this is extreme aesthetics
so right away he wants to express to them that asceticism is an extreme
just as chasing after things of the world is an extreme so is aestheticism
i think when we all hear about the people and a by a gere and other such
religious people who give up so much in their lives to practice we are impressed and amazed how hard it would be to give up family relationships to give up
going to the movies or whenever they can't go the movies
things like that
but in a way you know there's a lot of freedom actually in giving up those things
one is quite free because all the things all our choices and all our stuff allah relationships are in a way burdening you think about it
i think that the monks and nuns don't see themselves as restricted they see themselves as free of encumbrances
so no way i'm thinking about doing such a thing would seem hard but actually when you do it i think it would be
very wonderful if that's what you want to do wonderful easy thing to do
but also if you are given to that kind of asceticism and the freedom and peaceful that it can bring you you could easily become attached to that and you can take pride and satisfaction
in the purity of your life
and you could become attached to the wonderful respect and honor that you are accorded for the life that you are leading to holy life
and certainly amongst that a by a gere are accorded a beautiful and great respect
for commitments that they have made and they treat each other was wonderful gentleness and respect and certainly the lay people give them a great respect
but it would be pretty easy
attached to that make that into an extreme
in bodhidharma the point is not to be pure
or to live any particular lifestyle
in buddha dharma the point is liberation
inside
and as the buddha did sharing one's liberation with others
so here the buddhist saying that the best way to find liberation
is to avoid attachment either too
things are the world since desire since pleasures
to what attachment to that or attachment to the avoidance of those things in other words
not wanting any relationship with things at a world
in other words to live a life in which we are using what is needed
without
building up too much
are pushing away
things when we have a session here and we eat our meals in the zendo we use oreo key balls or food or yogi means just enough
not too much
not too little
and this is what we want with our lives we weren't just enough for our life
without attachment
the other night
joseph goldstein i gave a talk benefit for us and he wonderful
talk about the past and told the story of
some think english people who were it went to australia and to encounter the bushman
and englishman said that the bushman if you go away in a long journey how long does it take you to pair for the journey
in the bushman said well we don't have to prepare we just go
they don't take anything with them they just gone
and so
the englishmen than they showed later on the story the englishmen packing up to live
they had crates and boxes and trunks in suitcases they filled up to land rovers will have gear for their journey to see the bushman
so how much gear do we have we have too much gear
do you have two little gear and i have just enough
just enough to pursue the pass
to pursue the truth of our life
so it's interesting that in his first sermon that would it would talk about this talk about how do you live it doesn't matter you know how you live it's not irrelevant
it's interesting also that the first thing that would have talked about his first teaching was entirely situational
who didn't think you know what's the most profound concept that i should be imparting
instead he thought what is it that these people need to hear about
this five aesthetics
what is it that they need to hear about
is teaching his first teaching with situational
he told him about the middle way
the buddha dharma is not an abstraction
it arises in response to the conditions of our lives
and it is practice in a particular way
according to the circumstances of our lives
not in the abstract or in the sky

so this was the first thing that the at all
five aesthetics five because then he said
because
there is the noble truth about dissatisfaction
burse is problematic
aging is hard
dying is also hard to bear
sorrow lamentation pain grief and despair or all painful
association with what you dislike is unpleasant
being apart from what you like is unpleasant not getting what you want is unpleasant in brief the five grasped aggregates are unsatisfactory
because there is a noble truths of the origin of suffering
the origin of suffering
his desire
which gives rise to fresh birth bound up with relish and passion when a here and there round and round in circles delighting and this and that stupidly in other words since desire desire for existing and desire for extinction
because there is a noble truth of the cessation of suffering
that is the complete fading away
in cessation
of this desire
abandonment and relinquishment the freedom from it
and the letting go of it
because
there is the noble truth of the way leading to the cessation of suffering it is the noble eightfold path namely right view right intention right speech right action right livelihood right effort right mindfulness and right collected this
so these are the famous course for
truce noble truths of buddhism
first truth is called to the suffering or dissatisfaction second truth is called cause origination of suffering
the third truth is the cessation of suffering in the fourth is the path towards the cessation of suffering
first truth suffering or duca
is the truth of the unsatisfactory this
that's inherent in our lives
it's usually translated as suffering but it doesn't mean
itself
per se rather suffering means that way that we handle
what comes to us in our lives when we suffer when we are handling what comes to us in our lives in the wrong way or an unskillful way and it leads to suffering
duca is where we do not know how to receive when it comes to us
and we turn whatever comes to us into a big problem
the opposite of duca is that we could accept
and transform everything that comes to us in our lives so that every moment of our lives whether it's pleasant or unpleasant
can be a moment of clarity and enlightenment regardless of what the moment would bring
the fundamental things about our life that we don't know how to receive properly the difficult things that come to us that we are not able to receive properly are things like birth
which is painful
this
which is difficult aging which is difficult
tough mental states like sorrow grief lamentation and so on we don't know how to receive these mental states without creating problems
we don't know how to bear the association with what we don't like we don't know how to bear
the exile from what we want these things we don't know how to receive and so we suffer
and even beyond this
there is this satisfaction built into the nature of our lives because even when wonderful things happen in our lives we don't know how to receive them either
you feel guilty or we feel unworthy of them
or even when we don't feel guilty or unworthy of them and we enjoy them we have an underlying nervousness and anxiety
because we want these good things to remain but they don't remain course
everything wonderful is only there for a short time and it has gone
so even pleasant things are duca and certainly unpleasant things are duca
because this unwise and blind way of receiving what comes to us
so that everything good and bad positive and negative ultimately
becomes unsatisfactory
what is the cause of this
in the sutra says the buddha says the cause his desire
but looking at this desire more closely it's not desire per se but it's the holding on the cause of suffering is the holding on
we hold on
to that which cannot be held and naturally we're gonna be disappointed
what do we hold onto when we hold on to
things of this world
central things
objects relationships pleasures
that cannot be sustained we hold on
we hold on to identity
we hold onto the sense of me
my reputation my image my inner sense of self which after all comes and goes moment by moment
hold onto this and we suffer
and also
we believe
that we can escape
we believe that we can escape from life somehow
there's a way out
behold deep in our hearts the idea of an escape would hold onto that but there's no escape
these things
the cause us to hold on and it's the holding on
to that which cannot be held that causes the this satisfaction so that's the second noble truth cause of suffering
third noble truth is the cessation of suffering
suffering this satisfaction in life can be like or it's not necessary
we live an unsatisfactory life
and we can let go of it simply by dropping what we're holding onto
not holding on
this things of this world not holding onto identity not holding onto the fantasy of escape
letting go or cessation
means that we would enjoy
what comes to us whatever it is
and we would immediately that ago
let it come and go and come let it go in freedom
got holding on
cessation is not the extreme of self denial as the buddha says at the beginning of this sutra
doesn't mean saying no to everything that comes mean saying yes and letting go
saying yes letting go without any holding on
it's the middle way between holding
and eliminating of you
between wanting to own the whole world and wanting to escape from the world
in the way to achieve this cessation
this letting go
is the a full path that the good mentions in the beginning the middle way
the eightfold path
in the beginning of the sutra the first paragraph but it says why the middle way is important not because it's good because the buddha prefers that or he's telling us i liked this best you should do it this way
the reason why the buddha said the middle path is the best way
it's because it works
you don't miss than the other two extremes i tried them
i have tried running around percents pleasure to work
i was the king of the ascetics didn't work
but the middle way the a full path it's gonna work
and he says the goal that you can realize by the eightfold path
is that you would receive
vision and insight
peace
profound understanding full realization in the banner
so this is the point of following the middle way is that it actually works
extremes don't work
middle way will lead us to vision insight wisdom knowledge peacefulness
knowledge about what vision about what this vision wisdom about what
very simply about how our life is actual shape
who are human life
and we seek this vision
not for its own sake not because we're vision junkies and wisdom junk you know everything
we seek this vision and wisdom because it's with this vision and wisdom that we find peace
and we can't find peace
without wisdom revision
this is in a way you know a profound thing that the buddha realizes and tells us about and tells the five because about
that
knowledge is for the purpose of peace the peace cannot be realized without knowledge
there is no peacefulness that's a kind of forgetting
or avoidance the only real peace comes from knowing our life as it is
and we can't know our life as it is without becoming peaceful
this to me is a very profound thing you think about it
as we tend to think of of knowledge and peaceful this is two different things
so what is the middle way then what is the middle path it's this eightfold pass eight practices right view right intention by speech right action
right livelihood right effort right mindfulness right concentration these are the eight practices that constitute the middle way
seated by the word summer or right
right view and so on and right here means lined up in been perfect balance not fall into either extreme view that's in the middle conduct that's in the middle and so on it's own lined up accurately
right view means simply seeing things as they really are without distortion
seeing things as they really are without distortion is very important but it's not enough
because if we see things as they are but we don't move
them based on the where they are then
this is insufficient and we're not really seen so the second is right intention we have to build and develop and cultivate an intention
the change our lives and bring the way we live our lives on a moment by moment basis into a chord with the way we know like to truly be
and another important insight i think of the boot it is that intention can be cultivated
can be developed
again but it's not enough to have a good view in a good intention
from the intention was come actions so the third of the eightfold path as right speech
we should speak in accord with our intention in our view because with our speech we create a world internally and externally usually kind of speech that we use does not express a peaceful
and whole world
could we practice acts of speech and create in our minds in the minds of others a peaceful than hall
world
right action
is it is a extension of of this not only with our speech but also with are acts of body mind
the things that we do how we eat how we sleep
how we move can we also
have action
that isn't the middle way
right livelihood
can we earn our living
in a way that is helpful to others not harmful to others
so these first five
parts of the
middle way the april little way describe alignment of our mind
an activity
our intentions or view viewpoint our actions and the last three
our building building on this building on our alignment of speech and action now we practiced meditation and the last three or about the practice of meditation right effort right mindfulness in my concentration
the practice meditation you need to meditate pick the effort to do it you need to have a regular practice
must be diligent yeah do it and do it with energy do it with heart do it steadily that's right effort
and you also have to do it with some alertness and paying attention when you meditate you should pay attention to what's going on
the alert
be aware
that's right mindfulness
in right concentration means focusing the mind not dispersing the mind all over the place but collecting the mind focusing on line bringing everything together
so these last three
our about meditation practice in all its various forms
and of course the result of meditation practice
his insight
vision
right view so the result of the noble eightfold path is that you end up at the beginning begin with i do in the new practice right intention
right speech
my conduct console in other words the eightfold path as an endless development
deepening the view deepening the meditation deepening the appreciation of conduct
this is the path of the buttons as the program
of the buddha
this is the way to
achieve
peace in the cessation of suffering
sutra goes on
there is this
noble truth of suffering
such was the vision insight wisdom knowing and light that arose in me about things not heard before
this noble truth must be penetrated by fully understanding suffering
such was the vision insight wisdom knowing and light that arose in the about things not heard before
this noble truth has been penetrated to live fully understanding suffering
such was the vision insight was the knowing and light that arose in me about things not heard before
there is this noble truth of the origin of suffering such was the vision insight wisdom knowing and light
he's not heard before this noble truth must be penetrated to by abandoning the origin of suffering
such was the vision insight etc
this noble truths has been penetrated to by abandoning the origin of suffering such was the division insight wisdom line cetera
there is this noble truth of the cessation of suffering
such was the vision insight wisdom knowing and light that arose in the about things not heard before this noble truth must be penetrated to by realizing the cessation of suffering such was the vision said etc
this noble truth has been penetrated to by realizing the cessation of suffering such with division in science etc
there's this noble path noble truth of the path leading to the cessation of suffering such was the vision insight wisdom knowing enlight that arose in me about things not heard before
this noble truth must be penetrated to by cultivating the past such was the etc
and then finally this noble truth has been penetrated to by cultivating your path such was vision insight wisdom knowing enlight that arose in me about things not heard before
as long because as these four noble truths in their twelve aspects
we're not seen clearly as they are
i did not declare to the world
with its davis mars and brahmas with this salmon as the romans monarch monarchs in ordinary folks that i had realized the complete and perfect awakening
but as soon as these four noble truths in their twelve aspects were clearly seen as they are then i taught the world with its davis maras and brahmas it's semanas and brahmans it's monarchs and ordinary folks that i had realized the complete and perfect awakening the knowledge and division arose in me
unshakable
is my deliverance
this is the last verse
there is no further becoming
that's the next part of the sutra
here the good uses the term light the vision inside in light
that arose in me
the idea of the image of light you find throughout the buddhist sutras all schools of buddhism
and you find it also in other
spiritual traditions the image of light
in the bible it says in the beginning
god said let there be light and there was light
light is one of thing worse without light magic no light
we would all feel somehow alone
the world appears
because of light
which doesn't really do it
what is like nobody knows what life is actually
a particle and away
light touch us everything equally light doesn't say i'm going to shine on this and not on that just shines whatever's there receives light
light is simple and natural
buddhism and light is the from
but easy intention to benefit others
and to base one's life and all one's actions and thoughts on that intention
to benefit others
it's the light of awakening
that dispenses disperses
the darkness of delusion
even if it's big room
that's been dark for one million years one candle
lights it up
and in the transmission of the teaching from generation to generation is likened to a candle flame each candle lighting next
you know never ending
succession light
then buddha speaks about the for that the twelve aspects of the for truths it's truth i don't know if you could tell but each truth as three aspects to it as he goes through the whole formula again and four noble truths now with three aspects repeated for each truth
the first aspect of each noble truth is that one would see the truth and will would understand it have a grasp of it a grasp of the truth of suffering
cause of suffering cessation of suffering and path appreciate that truth and see that that truth is really important
but again to see the truth and to know that it's important is very very significant step
we have to do a lot of practice and a lot of reflection and receive lots of teachings to took till we get a place where we see this truth and really say yeah that's really true i see no that's very important but insufficient because just to see it and then go about our business
based on habit
is not enough we have to have a firm intention so this is the second aspect of each noble truth first that we would see the truth appreciated secondly that this appreciation of the truth would lead us to develop of strong intention
now we are determined to turn our lives around based on what we see
not to see it feel them
that's the second
committing ourselves to developing
a way of life based on natural
and they get intention is not a small thing to have that kind of face and intention we have to really work hard at them and develop and cultivate it doesn't just come out of the sky it comes as a result of our activity in our determination and the help that we get from others in the past and yet it's also not enough
it's intention has to lead to
action that we would really see it really live
these for truths that we would as the buddha says in his servant penetrate into the meaning
on the truth
penetrating means that we would penetrate the four noble truths we would see them not only from the outside but penetrate to the inside and see these truths from the inside
and seeing these four noble truths and the inside means that we are penetrated by the four noble truths our lives like a paint you know that you paint something of the paint penetrates and totally soaks through so that our whole lives are penetrated and imbued with this for truths we see that our life is nothing but
these truths
not the truth is not about something else it's not about buddhism or some philosophy of the buddha it's just describing our own life our actual life the first four noble truths in these twelve aspects we finally come to see we'd take it personally this is our life
this is it
so with each of the truth that we would see it that we've had in ten firmly penetrated and that we would completely penetrated and be penetrated by it
who says these are the through these are that way did the to this extent must i have
seeing these four noble truths and until then i was not able to say that i was awakened but once i
saw the four noble truths in these twelve aspects i could really say this is it
he is awake and i am awakened my practice is really from and really complete
the buddha says
and although i think that we could say and i would say myself that in the dharma
there really is no end
to understanding and development
and refinement an appreciation of these truths i don't think we will come to the in
well our understanding of it
still
there is a point of no return so to speak
a point where not knowing or forgetting
these truth
becomes a possible
a point at which one so thoroughly
becomes the teaching
that there's no way that you could turn back
there's no way that you would want to turn back or think that there's any such thing as turning back
like unknowing something that you know
it's like your own name
there's no way that you would imagine that there's a way to turn back
and so the buddha could say when i saw the four noble truths at this in this way at this depth i knew
this was my life and there was no turning back
so then comes i will really wonderful part of the sutra
here's what says thus spoke the blessed one
in the group of five because we're gladdened
and they approved of his words
now while this discourse was being delivered
the untarnished and clear insight into dama arose in the venerable con danya thus
venerable condone yeah thought to himself
the following
whatever has the nature to arise
has the nature to cease

so this is a wonderful passage to meet you know a very joyful thing
cause remember you know this is the buddhist first sermon right and the buddha was thinking i'm not going to talk about this stuff
you know nobody will they'll think i'm crazy and why would i bother why should i disturb my peaceful enlightenment by going around talking about all this they'll think i'm told him not so they won't pay any attention
it's very simple but nobody will will get it
but this is his first sermon after that he taught every day for about fifty years
probably if nobody understood him and that that you might have given up maybe
so it's kind of a wonderful thing that you know he was hurt
when you when you teach the dharma you often wonder is anybody listening but i speak for this
you know as an entertainment or they are they being entertained now they really hearing what i'm saying
anybody understand
i mean the dharma is very simple really
and then it's so simple and it's right
in front of our faces you know all the time and yet it is very difficult to see it somehow so deeply ingrained is our habit of suffering
that that which is liberating us which is right there on every moment absolutely truly literally we don't see so you can jack for one hundred years but maybe nobody understands anything
so one can be tempted to go to the forest and you have lunch and hang around
nobody's listening nobody would ever understand
plus
this is a tough audience that the buddhist talking to
this is the five aesthetics will already said you're full of baloney and we don't want to hang around so he'd gotten back and he said listen to this so he really didn't know whether they were going to get it they already rejected at once
so think about it
the buddha must have thought that's great that they are happy
to hear my words
i think they were happy because despite their skepticism and they were skeptical when he grabbed them you know they said well you know you don't know if we want to listen to you anymore they finally agreed to come
so the fact that they were glad into by his words is a terrific thing because i think they were glad and because they could sense in the buddha's words a ring of truth there was a ring of truth to what the buddha was saying
and i think that this is one of the things about human beings that things that have a ring of truth make us happy
cause i think that we are built in such a way that it is pleasant
to hear something that's true that we feel is true
many things in this life are satisfied but i think one of the most satisfying things is to know the truth know what's true and to hear what's true i think this gives us a very good feeling happy feeling so the five aesthetics were happy
when they heard the buddha's words
but even better than this
was the fact that one of the five because con danya not only was happy made happy by buddha's words but he actually understood exactly what the buddha was talking about completely understood
and this was the best of all the buddha gave his first sermon and somewhat understood wow
and he could recognize
you just see the a moment that the person understood
danja you know the story the buddhist full of coincidences and funny relationships and stuff like that danja was the monk who was present when the buddha was first born and the
maybe you know the story of the buddhist father brought in some monks and soothsayers and stuff like that to make predictions about the life of his son and condone you
was one of the and condone you predicted that the buddha would become either a great king or a great sage
so the same condone it was the first person
in the history of buddha dharma to understand what his words
and what did he understand what was the profound flash of insight that condone you got when he heard the buddha's words what is it that is the nub and the essence of the buddhist teaching in his first sermon
it makes you laugh it's so simple you know
that's it
whatever has a nature to arise
as the nature to cease
that's it
really
whatever as nature to arise
as the nature to cease
that's it
where's everybody knows they're already right
it's not a big mystical insight
but when you think about it
how many people really know that you know how many people really know
that what has the nature to arise as the nature to cease
when we experienced something
we don't know
that it arises and ceases
we don't know that it's flashing and ungraspable we don't know that everything is like a dream we think that what arises is true permanent and substantial and it's really there we attached to it or we don't like it so we want to get rid of it
we find it absolutely impossible to let it be an unbeaten
we feel absolutely obligated on every occasion to make something out of everything
to make something out of nothing to create castles and thin air and then let the castle's come crashing down on her head give us a headache
that's why we suffer
the it's funny but it's tragic
that's why we suffer
in the moment of hearing the buddha's words
come down you really saw
that each and every moment of our lives is a dream
the ceaseless rising and becoming
passing away of all things
how marvels this is to really see this
because what it means is that each and everything
his self liberating
each and every thing arises in peacefulness disappears and peacefulness the same moment moment after moment everything enlightens us everything
it occurs enlightens us
everything is free and perfect
everything is joined hands with everything all of the time
this is the meaning condone see that everything that has the nature to arise as in nature cease very simply
he saw the true important
of the buddha's words
and here is
the suit your hands
when the wheel of dharma had been set rolling by the blessed one the davis of the earth raised the cry they said
at varanasi in the deer park and is the patina the matchless wheel of dharma has been set rolling by the blessed one not to be stopped by any samana or brahmin or deva or mara or brom are anyone in the world
when they heard what the earth davis and said the davis of the realm of the for great kings cried out with one voice at varanasi and a deer park and is the baton of the matchless wheel etc the same thing they said
when they heard the cry of the davis of the realm of the for great kings than the davis of the realm of the thirty three gods cried out with one voice at nasi in the deer park said etc
when they heard the cry of the thirty three davis the yama davis cried out with one voice at nasi in the deer park etc etc
when they heard the cry of the yama dave is that to to davis cried out with one voice vara nausea in the deer park and as bhutan etc etc
when they heard the cry of the to of davis did the monarchy dave as cried out with one voice in the blah blah blah etc
when they heard the cry artist of the new minority davis the part of the meter a bothy davis cried out with one voice edvard nancy in the deer park at is the baton of the match this wheel etc etc
when they heard the cry of the par and the beat the boss and party davis the day was the retinue of the brahma days took up the cry at varanasi in the deer park and is the baton of the matchless wheel of dharma has been set rolling by the blessed one not to be stopped by any samana or brom and or dave
a or mara or brom are anyone in the world so indeed in that our at that moment the word traveled up to the realm of the highest abilities and this ten thousand fold world system shook and rocked and quaked
the that was nineteen oh six me
in a great measure lois radiance
surpassing the very nature of the davis
was displayed in the world
that must miss them
you know
just like this movies that they make everything you know special effects
so that's what happened
then the blessed woman that means the buddha uttered the great exclamation
he said
truly it is the good con danya who has understood it is the good con danya who has understood you can imagine the joy you know that the buddha somebody gets it if somebody can see this how great thanks a lot come down your your wonderful
and he's that thus it was that the name of the venerable con danya became anya kang daniel
there's a nicer i yeah combine which means condado who understands so we've got a new name
this concludes the discourse on the setting in motion of the wheel of truth as the end of the sutra
so
i think that the buddha was thrill really thrilled and happy to recognize someone who understood
and he right away acknowledged yes you've understood a wonderful
and noticed that the will of the dharma
turn
when the buddhist start speaking
in this sutra it gets turn and con danya understands that's when the will of dharma begins
it's it's the buddha's speaking and condone his hearing truly hearing the buddha that begins two thousand and five hundred years of passing on this very simple insight from person to person
and danya was the first person to understand but there have been millions of people millions of people since the day and buddha spoke this survey
that have understood this point and whose lives have been made peaceful and beautiful
in understanding
like condone yeah they've gone on to try to help others to understand
so it can be done
buddha must speak in every moment and we must here in every moment and we can hear we can understand our lives can be transformed
by this very simple
insight that will arise in our lives
when we avoid the to experience
in practice the middle way
eightfold way
we will like condominium understand this beautiful truth
so
isn't it nice
aren't you gladdened by hearing like that
so let's go forth like the people of ancient times did
then continue with our practice
you very much
intention so what do you have to bring up about the talk or any other things about practice other issues that we should discuss today please
feel free to bring up whatever's on your mind
if anything and to sit quietly know of it

the question she mentioned
condone this expression in a suit all things rise and all things cease how do you how do you reconcile that with grieving over someone was when someone dies
well

from the perspective of our path
ah
there's an affirmation of
schumann feeling
that we can understand human feeling
in the context of this teaching of everything arises and everything ceases
so in the case of grief we hold two things in our mind at the same time
what is
that we know that death comes to everyone
and that life and death
one thing
and there's nothing to grave for
so we hold that truth in our hearts the best we can
but at the same time we know that as human beings we affirm
being bound together with our human feel so if we lose someone that's close to us
grieving is proper and as part of what we need to do to take care of our human field
in a way you know you could say that
the buddha
with the profundity of his insight
you could say this one we look at it the buddha with profundity of his insight went beyond the human almost that when when the buddha lost somewhere
ah perhaps the fully accepted it and did not have a need grip
that's the bit that say that
ah
but for the rest of us
yeah
we're not good as yet
and way in a way where buddha's but in another way on a conscious level and our psychological level we we really have not embraced our buddhahood completely as yet so it's very important for us to understand our human feeling and intelligently take care of it in a fernet not to deny it that would be an extreme aren't
you would feel it you would also be an extreme to hold onto it you see as if there were no teaching of impermanence
so we have to and the middle way which is to affirm our human feeling on the one hand and take care of ourselves in the grieving process and on the other hand to we come back over and over again to this teaching and the permanence
in realize that
in a certain way from the prefer in a profound sense
the person that we've lost in our lives we also have not lost
because the deepest sense of who that person is remains actually even though body and mind are no longer functioning as they were in the past
the energy of that person's life if they were close to us is very much still with us
so it's it's a very rich and complex thing to lose someone close in our lives and there are many feelings that we heard about it that are
contradictory and in some way but we have to hold on them
so last time i gave a talk we actually for some reason maybe i spoke about death i don't remember if i didn't know the issue of grieving also came up and we spoke at length about
need that that we that we it's unfortunate for us in our society that we've lost a sensitive process of grieving there should be a whole practice of really really want you to take on if one is in grief losing close person was life you should say i need to take a lot of practice of grieving prepared time it's very
that we do that
so
even as these issues should certainly think about how can i agree what can i do express my grief and work through it but that's not a contradiction to what combine he said
so
the way real love always includes grieving even when the person that we're close to his present we know
that ah
it's temporary
so we appreciate
the relationship and the person very much and we understand seminary so in a way part of the beauty of human relations is that it always involves and my pin a certain degree of great knowing and all human relations like everything else in life is impermanent and that are human feeling we your sorrow
with impermanence feeling sorrow is not the same as trying to hold on against the natural way of things that's what something that we cannot do and holding on against the natural way of things causes a suffer more than really is not suffering really saddens suffering is what we be nine
don't allow ourselves to feel way suffering is not degree it
say i'm not really because i won't accept this last as the suffering
that comes from attachment
yes

hmm
will the issue of anger is also richly complicated issue
in general
most
buddha's teachings say that
anger causes suffering
that that to hold and hold on to anger and encourage anger is not a positive thing to do
but conditions arise in our lives and anger comes up right so the teachings don't say they don't say that you should never be angry
they say when anger arises try not to hold onto it understanding that anger is a poison
don't encourage it
so i would say myself that the most fundamental practice with anger
is too
simply
turn toward the anger and experienced it completely
now what we usually do when we're angry is not that actually in fact
anger is often a defense against feeling hurt
so you hurt me right and then immediately of and angry with you so what i'm doing is i'm feeling
not so much anger mostly i'm feeling glenn
enrage
i'm i'm not wanting to feel the hurt that you caused me and not wanting to feel the actual feeling of anger in my body of mine i wanted to leap over all that because it's too hard for me to bear and right away say it's your fault and i met at you and now i'm scheming or really about the different things are going to do to you and i'm going around to our mutual friends and i'm telling them about
dad you are and how they shouldn't talk to and i'm all the time thinking about all the things the ways that you wrong me hurt me and all the things i could do you and and how sad my life is a terrible it is that you've done this now unjust it is etc etc such all these things i'm filling my mind with so that i can avoid feeling tightness in my chest
the rapid breaths
the unpleasant feeling of anger and then the hurt and would that's underneath here
so our job and when we feel anger is to remember that that to encourage anger in that way to get wrapped up in the blaming and all these other things is going to be increasing suffering for ourselves and those around us will not help
and that i have to just practice being an honest with myself about what it actually is arising in the and look deeply at myself feel my anger and feel the hurt behind my anger
so that's how we practice with no
it's a subtle point subtle matter because there are people who have been heard a lot and have been dead and
by virtue of their being hurt
who didn't know the was their spirits crushed by having been hurt and they actually it actually they need to start with feeling the anger that they have not felt
so as a certain you know so it's very much you have to be very careful and very situational about these teachings just as the mood as i said today with situation he knew who was talking to that's why you brought up the middle way
so depending on the circumstances i think they've the general direction and goal is pretty clear
but sometimes it might be more skillful if you speak against or fists in anger is negative which it is this can be interpreted as you know that i should not feel what i'm feeling sick and then it's the bad nurse and for someone
so sometimes you know i i teach you some times i i speak to someone and i encourage them to be in because because actually they're not they need to anger to break out of there the tamped down to the point where they're not able to access their lives so it's a tricky business in but in general
yeah we have a precept which says
a disciple of the buddha does not harbor ill will does not harbor anger doesn't say the sovereignty but it's never angry it's as a disciple of the buddha does not harbor anger
hang on to so that's what i would say and then beyond that there are myriads specific practices that one to do for example if the circumstances are right and a skillful a person could in the face of repeated anger practice loving kindness as an added up to anger
that's done a lot
to bring up loving kindness and try to actually as you know bring up and energy to combat the corrosive energy than that can be done also there are practices were you embody the anger imaginatively and turn it around so you use the energy of anger to create power for your practice
other words we danced with the energy and transform it rather than trying to they're all kinds of techniques and practices in the dharma for dealing with anger but it's very much situational according to what skillful in a particular condition for particular person but in general i think it's clear that that to be angry and encourage and egg
would go around you know fighting with everybody does not going to be useful in here
yes

the
yeah
yeah

well as difficult you know didn't know somebody was sitting outside a minute ago
how did these monks that a gary
i mean there and and they're practicing asceticism so how do they you know accord with this teach you how they explain away this teaching and i said they're practicing scepticism they don't see themselves as there are they see themselves as living a normal life they eat every day and the to sunset and they enjoy their lives you're not practicing asceticism
so it's all relative so we may think that they're practicing asceticism but they certainly aren't and they don't see it that way however they do practice celibacy
in the reason they practice celibacy and reason why the buddha in the beginning recommended celibacy was because trial and error
he saw that that sexuality is one of the most difficult things to practice with really confusing really difficult and he said i think it's too hard for us
ah
so we said we'd better not have sexuality because too difficult
so i'm sympathizing with your problem and as not so easy and then it was hard enough hard for the buddha and his disciples so we can imagine that it's going to be difficult for us as well and it's a little bit also like the wind responded about grief because it's necessary to hold two things at once
on one hand to really appreciate that is the buddha said this is an extrapolation from the teaching of impermanence every relationship ends in party all meetings and all meeting in some part
this is absolutely true all meeting ends some party if we were to have the most beautiful and successful possible human relationship
it would be simultaneously most tragic
right if we were to be able to have a wonderful say we had a partner and we were in a committed relationship and it was a happy every single day and it grew in love and happiness there are relationships like that we had our fiftieth wedding anniversary or partnership anniversary and are sixtieth you know
somewhere in there
we were one of the other one of us would pass away in imagine having the other one would feel
so
if i believed myself that if we're going to be an intimate relationship we have to appreciate that all meeting is and party and understand that every day that we risk our partner it's a precious thing in and we cannot depend
on that relationship for i will be in it can be a very important part of our wellbeing but we can't dependent we can't think of only i had this person in my life then everything that's what i weren't that's what i mean running that's the reason why we get a lot of misery and a relationship because we put too much on it you know we we put best the answer to my problems
but it's not it isn't it's a wonderful thing if we are fortunate enough to have such a relationship and we should feel that it's precious and innocent as a vehicle for practice but but every day we might lose that this is we might lose our own body of mine everything we have to remember that in practice that just like condone it
to realize everything that rises must cease and then understanding that we also have to on our human feeling
i need love in my life that's not human feeling just like i'm five i need to feel sorry for this loss so we have to honor that but not overestimate so that's the middle way
i honor that some people the people are different in this regard right some people
relationships is not my way i just they're always miserable and i'm much happier actually just having friends and not having an intimate relationship or other people have to admit g know it's so important in my life this is just time made but however you stand in relation to that
didn't have a balanced and to recognize that relationship is never the answer to our lives probably only answer to our life's problems is the truth way past whatever however we understand it in a relationship certainly can be part of the past but it's not the path entirely
so i think what that feeling and then you know maybe you see cause and effect relationship between the ecstasy and
depression or disappointment is definitely cause it when you think this is the best person i ever met this is the most wonderful weekend i ever had this is the greatest relationship ever since clark gable
when you think that you just know you should think when as soon as you think like that you should know right away ah that's the kind of thinking and monday morning makes the disappointment definitely guarantee
when i see this person belch and fart you know then forget about it you know i'm gonna be disappointed so you should know so then you can see that then when used to have that kind of thinking you know all this is my attachment thinking
let me not get carried away invalidate that's so much yes this is a wonderful relationship and so on and so on and yes i'm enjoying myself but i don't need to work with that so far and i'm guarantee misery tomorrow so we have to find an appropriate balance and i think that that the
the that relationships are we know we hear so much you will have difficulty are you know it's a wonder why people still you know isn't it something you know that people still get into relationships where we all you here is problems and difficulties and if you read the books in a newspaper interview you think that that human beings would like would be a rare thing for anybody ever get together
but in fact that we're gluttons for punishment we go back and back and that
so so we have to recognize that it's it's a real difficult thing to do it can be done obviously and we have a tremendous urge to do it otherwise why would we keep doing it because we have an urge it's a very important urge of ours to be a relationship in that way to be known as know another person and also to produce new beings
for our world is tremendous urge is important urge but we really have to put it in skill i personally i myself believe and this is just need to take it with a grain of salt i myself believe that there is no way
to have a truly ongoing successful and happy reasonable and balanced relationship without spiritual practice as its basis
no i mean i define spiritual practice in a wide way i understand that doesn't mean everybody has to practice meditation or practice and or be a catholic or whatever people have their own spirituality you know that but i think without a spiritual basis and approach for a relationship eventually it's inevitable that the interests of the two people in the desires and two people or not
the post abc
the interests of there was at first we came together we were interested in the same things and we we had to say but now ten years later or five years later we're interested different things or we came together because we had a tremendous