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cvs to
he said
the to chase the truth about the target those words morning everybody


well we had the opening of our practice period our annual
one month retreat
begin the other day
it is i was telling the people who are here and residents for the a retreat
how much i enjoyed the opening ceremony we always have
a ceremony to open the retreat
he actually have a lot of ceremonies and himself you have ever experienced were very ceremony intensive
sotos in
even though is only supposed to be beyond rituals and so forth we have enormous numbers of rituals and the
i really enjoyed that particular one that as i was telling people it was very emotional for me i felt very
in powerful emotions as we as we walked around to the different alters we have a procession
where a little japanese bell
then we slowly walk to the different alters everywhere
at gringotts there's an altar there's even an altar for the toilet
ah alter for the bath the altar for the office and altar for the garden and altar for the maintenance department
so since work as an important part of our practice we go around to all the places where we will be working
and each of those places the head of the department
it puts offers a stick of incense to the
local maintenance buddha or bathroom buddha
and we all bow
and this all happens in the pre-dawn time so it's dark outside while we're doing this
and then dawn is coming so by the time we finish
the first light is coming so i was very
by the ceremony they thought was really beautiful
and walking around in the pre dawn light i thought and
green gulch is so beautiful
yeah what a lucky stroke you know that we
i can be here
in this place
it every time i gave a stick of incense to one of the crew heads i thought
what a perfect person to sookie how could you find a better person to be in charge of the garden would be impossible you know
how can you find a better person to be in charge of the guest program that imola she's the perfect person you know
then arlene was in charge of the maintenance how can you find a better person to be in charge of the mittens and early and i'm going to find a better
hedge cook better turns than lee i was feeling you know
as we were going through the ceremony
in the trees walking down the garden and fuzzy up into this guy
he did as i shared with the people in the practice period as i was feeling all that i was thinking boy that's corny in you'll have some reading so perfect everything so beautiful you know what a stupid corny
but i still i felt it you know it is
kind of stupid
it of course i also knew
well these people aren't that perfect really
hi i'm sure we can get a better
this person if we if we advertise your in the paper ensure
and the perfect green gulch who has many problems and i'm probably as aware of all those problems as anybody on the planet you know
and yet even though i knew that still
i couldn't deny the strong emotional feeling i had inside that these people were all really perfect in that green gulch is the perfect place and to live in this way
here is the perfect life i really felt that
so this feeling this emotion that i felt was like a big wide net
that was somehow big enough to include also the fact that people aren't so perfect and there's lot of problems it wasn't as if those two things were contradictory as see the emotion that i felt was big enough to include this other side
and it didn't feel like a contradiction or a problem that there are problems than that things aren't perfect they didn't feel like a conflict
it seemed as if from whatever the
problems were whatever the shortcomings were including of course my own shortcomings
these were the shortcomings that we needed these were exactly the problems
exactly the shortcomings that made the perfection of things perfect
in other words it wasn't that things were perfect because they fit some kind of a standard
are ideal of perfection
it was just that the where they were as they were
was perfect
that was a feeling that a hat
that a perfection
was the very nature of them
that the very quality of their existence as they were was a kind of of perfection
just right
you wouldn't want it wouldn't have wanted it to be some hot better
it was just right
so i felt really happy and fortunate very lucky very very lucky and grateful
to be a right where i am now
so my mind thinks about things so when i was feeling that i was thinking gee you know isn't it amazing how emotional
our practice really is how much it's about feeling and emotion
i realized that when you read buddhist sutras especially if you read as in cons in literature you might not
get that idea you may not notice how much
the practice is so powerfully emotional
especially xin doesn't doesn't seem like it's sort of about this sweet warm fuzzy feeling mostly people don't think i notice if i go around some fireplace and we announce a zen retreat
a few people come in a lot of people are scared away the the hen on an they beat you up with a stick they shout they yell very severe in a very hard
but if you go and you say now we're having if a posteriori treat people come from far and wide you can't you can't have enough spaces in the park to fit them all in because they think over person is loving kindness and sweet nice
so i might maybe i'll change the words the terms you know because people think said has that kind of reputation but actually i think it's very emotional
just on the surface you know it looks that way but
once you
enter into it you find that the emotion is very very deep
married in the middle of our practice
so i was thinking about this and i would like to talk a little bit about this today that the kind of quality of emotion in dharma practice
what what kind of emotion is it was the source of this kind of emotion that we feel in practicing dharma and how does it how's that different from the kind of emotion that we usually feel in our lives that so often appears to us as a big problem difficulty
and i guess the main emotion that we feel in our practice is this feeling of love
i love i think means that we feel
a connection a warm connection with everything we feel identity in identity with everything we don't feel a separate identity
we feel somehow that our life is swimming with everything in a big ocean of love
like when you're in the water you use or float around i was recently in the water in the ocean
and you don't do anything it just floating around the waters the current is gently moving you this way in that way and you don't feel like you're
doing auto locomotion you feel like you're just being
carried along
weightless summer
and so i'm feeling that way but it's kind of hard to explain
if i say me
and everything in i am in identity with everything
it sounds like there's me
and then there's everything
which is something else
besides me and somehow
me and is everything are related
what does not
the feeling that i have
i don't feel that there is me and there is you
did you ever think about me and you
if i say me
then me is me
which means that you as you
if you say me
then you is me right
and me is you
is that so so this is how things are you and me are
their labels that fly back and forth depending on who's talking and what the perspective is
and when we say me and you we think there's me and you
but there isn't
there's just designations there is no real me and there is no real you me and you are concepts that we have designations that we use
and when we deeply know this
it don't forget about it and then really we don't have anything to worry about
think of how much a fear and worry we have about me
i'm worrying about me all the time and you're also worrying about me but the me that you're worrying about his you
although to me it's you to you it's me
this is mostly what we worry about right what else is there to worry about except for me
is me healthy is me will be as good well being is me respected enough
is me being cared for as me getting what me needs wants deserves
and lately i've been feeling in a great sorrow or friends who are suffering greatly over
me who is not respected enough for not thought of highly enough for me who doesn't have good enough health
and so on
but when we are really clear
let me and you are designations
there is no me and you really but just this big ocean
of connection and the different currents in that ocean
then everything is swimming around in this big space of everything and everything seems to be
just exactly perfect the way it is even when they're big problems these big problems are part of the perfection of things
and in bodhidharma we call the source of this feeling
i would call love it very emotional feeling
the source of it is the realization of the empty nature of phenomena
to see things in this way as to see things as empty
i thought of a poem that expresses for me
this feeling of emptiness by you just love milosh the polish american poet who lives across the bay
nice bay in berkeley
this poem is called gift
maybe some of you know it
a day so happy
fog lifted early i worked in the garden
hummingbirds were stopping over honeysuckle flowers
there was nothing on earth
that i wanted to possess
i knew no one worth my envying him
whatever evil i had suffered
i forgot
to think that i was once the same man did not embarrass me
in my body i felt no pain
when straightening up i saw the blue sea and sales
me is like a sales and about not not macy's sales

so maybe
have had a kind of experience of looking at something
and seeing all of a sudden that what you're looking at isn't what you thought it was
maybe once you were walking in the woods this has happened to me more than once and you were walking on the trail and you see a snake on the trail
and all of a sudden your heart starts going fast
and then the next minute you see oh it's a stick
and then you relieved and you relaxed immediately your whole body relaxes
or maybe once you saw a cloud in the sky is that all there is a cloud in this guy but then you stopped thinking oh there's a climate sky and just actually looked at the cloud in the sky
and then you just felt deeply
the miracle of light
in movement
and you realized
it's not really a cloud
the cloud is just a word
the distances the mind from experience

the experience that we have of our life
of this world that we all live in
is an experienced that comes from inside of our body and mind it's made up of six streams of consciousness
the consciousness of i ears nose tongue body and thinking
it out of these six consciousness as we construct with our brain and nervous system a world
it's very persuasive when you say this world that we have constructed it's extremely convincing
but the thing about it is it's a very small world
and as a consequence of it's smallness there's a lot of suffering in it
in this world there's me and there is you
and immediately with this me and new there's always problem because me and you usually oppose one another in some way
in this world
there isn't much love possible in the way that i'm speaking of it
there's this need
desire longing
some bursts of enthusiasm once a while
but nothing that i would call a real love
this world is a snake
and we feel we're at any moment you know we're going to be bitten by it so we have to watch out the be wary
but if we can look deeply and closely now at this world we will see to are a great relief that it isn't really a snake
then it isn't even a stick
the actual world is is empty of all of these designations
to be empty means to be free
to be empty means to be always and everywhere connected
to be empty means to be
absolutely perfect not perfect according to a standard but absolutely perfect
mt means spacious not small not confined
so i don't know how this sounds to you maybe sounds good to you this empty nest idea this attractive idea i think anyway i find it very
attractive very pleasant very glorious thing to think about this empty spacious perfect nature of things
these are just thoughts that i'm
telling you about the real emptiness of things is much larger than anything that we could think about it it's much larger than our thoughts of something being pleasant are not pleasant
the emptiness phenomena the actual experience in reality of the emptiness of phenomena includes what we would call both what we would call pleasant in what we would call unpleasant
with the realization of emptiness there is peacefulness
a deep a peaceful is about life
there is acceptance and trust in there is as i say love
but this doesn't mean that you can depend on anything in the usual sense of the word
you can love everything and you can see everything's perfection
but it doesn't mean that people will always be reliable
or that the world will be kind to you and give you what you need in terms of what you think you need
actually we don't have any idea what reliability is or what kindness actually is
everything is already reliable and kind just as it is
although it might not be reliable and kind according to the way we would like it to be
the weather is extremely reliable
still part of that reliability is that somebody has their house wiped out by a tornado every now and then
in people are always very very kind
nevertheless somebody might steal your car
they might even take your life
emptiness includes all of that
but that's not a snake biting him
because if you appreciate emptiness
you know from the beginning
that your car in your life already is themselves snakes
in other words
they're not really there to begin with in the way that you might imagine that they are
you never had your car anyway so when it's gone was the difference

then you know that when you suffer loss
when you grieve over what has happened
or beset by something or someone which we all do feel as human
but you know when you feel those things in that way that you forgot at that time you have forgotten
the empty nature of phenomena you were tricked again
by the very persuasive six consciousnesses
but when you can remember
and this is a matter of training early this is all point of why we could we have the word practice
it's a kind of training first there's the seeing of emptiness the understanding of emptiness as it is which is a kind of a gift
but then beyond that there's the every day training
with each and every thought and each and every emotion of our lives reminding ourselves over and over again of the empty nature of things
reminding ourselves over and over again not to get caught by our minds seeing how we get caught and untangling and letting go over and over again until we train ourselves in this view of emptiness
so when we trained like that over time
we will feel more and more
this big spacious loving feeling this big spacious emotional feeling of practice that i'm talking about
and it is possible
almost all the time to feel some acceptance and perfection and freedom with everything that happens and when we don't to quickly let go and returned to that feeling is possible
and this the only way having this kind of love at the center of our lives as the only way that we can really feel that we're ready
for our life ready
moment after moment for our life
then nothing that happens this is surprising
we would never have the feeling that shouldn't have happened
we're always ready
always free and easy for what happens
so this is very tender
emotional feeling it seems to me
you see the sweetness and preciousness of life all the time
in this doesn't have to be some big spectacular thing it's just in everyday ordinary thing
i've always been struck by suzuki roshi his use of the word sincerity
which at first seemed to me very weird the way use that word that over the years i've come to appreciate how he uses the word sincerity
and you go around all day long with your heart broken to see the sincerity of each and every thing and each and every person
yesterday i came out of the zendo and outside between the zendo in my room
there's an apple tree
and i looked on the ground and there was one of it's apples
that apple tree is doing such a beautiful job
producing these little hard green apples
without any intention or desire
or asking for any credit
just naturally doing it just unfolding naturally
in the middle of the empty world in the middle of this world of freedom
then i was so amazed by this apple this is so this is not like some spectacular thing like a some right
miraculous aura in the sky or something this is like a little apple and probably not very good tasting apple
but there it is
the product of the sincerity
of this apple tree
just like a
czeslaw milosz his pawn
straightening up and looking out on the bay and see in the sales
in the blue sky
everything is like that all the time
just opening out like that
i'm moving on everything
doing its work sincerely
and when you see that it just breaks your heart and it's a big emotion you don't know whether to cry or laugh
you don't even know if you're happy or sad you you can't really tell the difference
the usual happiness that we feel
has right in the middle of a seed of grief
this kind of feeling you can't tell you know whether it's happy or sad
in the sutras and there are volumes and volumes and volumes of citrus ah on emptiness is it called the price in apparently to sutras
there's the price the more parmi dress sutra in one word
ah that's it that's it
there's the price the permit the sutra one page
the heart sutra
there's the price the permit to sutra of eight thousand lines there's the prize the permit to suit sutra twenty five thousand lines there's one hundred thousand and line prized apartment to suit or anyway lots of price the permitted sutras
often in the sutras over and over again the metaphor of space or spaciousness is applied to
the idea of emptiness
and it's pretty good metaphor because space is emptiness right itself bases empty that's what space means there's nothing in it
empty space right space is a kind of absence
but without the absence of space there wouldn't be the presence of the world is like the absence of space as the container for the presence of things in the world
thanks to empty space there are there's the possibility that things of the world could fill up the empty space
and if there weren't any empty space it's unimaginable you know that there could be no empty space than there wouldn't be anything
but then of course if we were to look closely at that which fills up the empty space
like you know with electron microscope or something
we would see that in the middle of that something that's filling up the empty space is also empty space right in the middle of it
without the empty space in the middle of it it wouldn't be able to exist
so all that's present
has absence in the middle of it space inside of it
so im
science is science study of the physical world is always trying to see what's in the middle of everything and they keep not finding anything the more acute they are at looking into the middle of things
the more they find there's nothing there
the space and nobody knows what spaces
it's not possible to conceptualize space
and yet in the end everything is space
in space has never crowded
this is the nature of space has never crowded in space
there's always plenty of room and so no problems we want to bump into another in the middle of space
and this is the nature of our heart and the nature of our mind
now what we ordinarily experience as emotion seems pretty different from this emotion as we usually experience it seems quite crowded and confining
even what we call love which we think of as something really positive can be a big problem in a very problematic can vary crowding us you know very much
sometimes what we call love can have more to do with need in control and identity self clinging then with spaciousness
in the western tradition we have the word passion
which means love and loving concern and enthusiasm but also passion as you all know means suffering
when there's passion there is always the unmistakable feeling of the tragedy of our life
austrian literature on love it's always something tragic the tragedy right in the middle of our passion
in the beginning of the store you already know this kit last
make macbeth's ambition is going to pull him down
romeo and juliet or not gonna be able to escape their social familial circumstances
the space is too small
everything can fit there's gonna be a problem
no there's a great nobility in this kind of passion
because it's human to suffer in this way
in the spaciousness of emptiness is big enough to include this kind of noble human suffering
and although our practice doesn't emphasize this kind of fashion it's certainly big enough to included in big enough to appreciate it because romeo and juliet or like those apples so sincere and doing what it is they must do
but for us appreciating the empty nature of phenomenon is appreciating
that moment by moment whatever we think we're doing
we are always letting go
of that which we never had
and that which we never could have
things just are not subject to being possessed
including herself
everything we think we have we're only taking care of temporarily
the whole world is just big swirling ocean
and that's why we know in our hearts it's precious
anyway why i'm talking about all this as about emptiness is because
this is what we're studying in practice period were taking up one of the texts of price the perimeter which is called the vydra chitika prajna part of me to sutra or usually known as a diamond sutra
so the other day i spoke for one and a half hours and i got as far as discussing the title
the sutra
ah which i won't repeat my discussion of the title
but now i would like to discuss one or two paragraphs of the beginning of the sutra so that we this part of the all the people i think in the practice period are here this morning so this is this talk this morning as part of the series that and
giving in the practice period so i would like now to begin even though you think that you're tired and i should probably stop now
which is true i mean i should but nevertheless i didn't get to the part that i wanted to this is the part that i wanted to
talk about the diamond sutra the beginning of the diamond sutra so
sorry about that much
are you are comfortable if you if you feel uncomfortable why don't you like stretch a little bit relax so that you don't want your legs to hurt too much or anything
so this is the beginning of the diamond sutra the vydra charity comprised of per meter sutra
and i'm reading now there's many translations i mean now from take their hands very readable translation i think from the camaraderie of as chinese translation of the sanskrit text
this is what i heard one time when the buddha was staying in a monastery in a not authentic as park in the j grove near a travesty with a community of twelve hundred and fifty big shoes fully ordained monks
that's the beginning of the sutra
so as everybody here i'm sure knows it all all the sutures begin with this is what i heard
because all the suitors are spoken by ananda who was a buddhist cousin younger than buddha but his cousin
it also is loyal attendant and traveling companion
for many many years whenever buddha gave a talk and under was there listening to buddhist talk and he had a great memory
he had a prodigious memory he remembered all of the buddhist talks exactly as he said them
so if anybody ever said you know what did the buddhists say such and such a day and on the woods tell you exactly what the buddha had said at that time
and after the buddha died another would go on repeating the various dharma talks at the buddha gave into various places and other people would memorize them as well and so the teachings of buddha got disseminated in that way and that's why all the sutras begin thus have i heard her i heard this at that time and so forth
i wonder if you believe this is really true
do you believe it
that a to actually memorized forty five years worth of dharma talks
have you memorized what i've said so far
so is it really true well a first
you have to think you know
what do i mean by true
the head
do you really know what you mean by true grit what is it that one means when you say something is true
actually i would find it very difficult to say what i mean
exactly by something is true or not true
it's i think it's true that another did memorize
all the buddhist talks
it's interesting as a footnote that ananda was a very emotional person
is the most warm hearted and emotional of buddha's disciples
and he had various attachments and problems many that there's a whole seven volume sutra call assure and kama sutra that was taught to ananda because another had problems with attachment and the buddha said okay and and i'm going to have to straighten you out now and he went on and on but sure gamasutra which amounted than memorized and
but the funny thing is that because of his emotional nature and all its attachments it was very hard for him to let go and become enlightened so it was as funny problem that and and it was the only one who memorized all the buddhist teachings but he wasn't enlightened so he couldn't be invited to the buddhist council where they were going to go over the buddhist t
teachings after the boot died so this was a big problem nobody else knew the teachings but unarmed them
but he couldn't go to the council because he was excluded because it his lack of enlightenment so they really had a so russia through the enlightening course
and he did get enlightened just that the eleventh hour just in time to get in there
repeat the teaching so that we have them today
and there's a famous as and story about how how and under got enlightened which i won't repeat now it and look it up it's very good story
anyway if you ask a historical scholar any historical scholar will tell you that the words of the diamond sutra were certainly written down
long after the buddha and and under both died
and yet i still think that it's true that buddha said them and and nanda memorize them and repeated
so that's the story begins like that i heard that's a one time and then buddha was teaching in and adipic is ah
garden in the jayda growth
i'm not appendix was a very famous wealthy lay person who was an important student of the buddha
and once the not a picnic it was staying at some friends' house and the friend was doing all this stuff like making these elaborate preparations and nine appendix it was really impressed he said wow you know this biggest king in the neighborhood must be coming that you're doing all this stuff and the guy said no no it's not a king this coming it's buddha
so not a picnic of even before he met buddha was really impressed with buddha and he he had the feeling i really want to make
a beautiful offering to buddha
and then he thought i'm going to give him what i'll do as i give a beautiful place
for teaching beautiful like kind of like green gulch
a place with beautiful and so that people would hear the dorm in this gorgeous setting and it would really be able to sink in so i'll get a place like that and he and he saw this place that was owned by prince jayda
beautiful a growth and he went to print chase i want to buy this girl i want to give it to the buddha and prince jayda you know it was thinking are you kidding sell green gulch in this is like can't sell a place like this
said well you will about how much will i sell it for well
i'll tell you what i'll do
if you were this is like huge place where it felt like bring us one hundred and some acres
is it if you will cover the entire acreage with gold coins
that's how much it'll cost thinking you know this is an absurdity
but not a a did it
he covered the whole thing with gold coins and prince jade it was flabbergasted you know
and because he thought it was a joke in his he said well how do i don't want to sell it that's why i said that if had another clinic he said you know a princess still go back on the word if you should be known throughout northern india as a prince who promised something i didn't make good on the promise
your name is mud around here so
prince jayda had to do it so he sold the land and not up to and not appendix gave it to buddha and so many many was in the town of as the sutra says in town and serve ah city and the buddha spent most probably more than any other place that he where he taught and he spent more time there than anywhere else
and so many suitors begin at the buddha taught this it or not a pendergrass garden in the jaded growth and not a conductor knowing how much jayda love this place
used his name so that place has always includes both not append again prince jade his name
so that it says there were two one hundred and fifty monks there
put up ah
in those days in india if you would go to what would you do as you go to with a famous teacher
and you it
i have a debate with them
and you would show that you you understood reality more correctly than they did and then all their disciples in day and that person would all join your ban
so this what the buddha that he got twelve hundred fifty disciples rather quickly
because he went first he went to the the up a brothers who are which had about five hundred disciples and he immediately got them on his side and so then he had a thousand disciples immediately then he went to sherry putra in guyana also were teachers and he brought them into the fold so very quickly had a lot of disciples
anyway various in an appendix grove with like a shopper brothers and shy putra and mongolian and all their disciples which are now his disciples
and then it says the suggests says that day when it was time to make the round for arms the buddha put on his some gaudy robe and holding his bowl went to the city of travesty to seek arms food going from house to house
when the arms round was completed he returned to the monastery to eat the midday meal then he put away his son gotti robe and hizbullah washed his feet arranged as cushion and sat down
as the next paragraph of the sutra
so buddha went out every day this was his where he lived everyday he went out and begged for his food
and you know we're all eating fast food like who has done to eat right
but in buddhist practice eating a meal is like a big thing
it's not just their something that we have to take care of to get through the day all the more important things that were done eating a meal is very big deal in buddhist practice
especially in those days in a net and the order that the buddha started where you are only eating one meal a day it was really a big thing then
you really were glad to eat that meal and appreciative of it was a big occasion a big ceremony and first of all you didn't have any food because it was against the rules to keep food
so every they had to go out and get some food i hope that you would get some so buddha with the monks and nuns would go up begging
and this meant that every day you had a relate to a lot of people
with kindness if you were gonna get fed
and this of course everybody was well reminded that it's not automatic
that you are gonna be fed every day this is a good thing to remember i think of this old time you know sometimes like
we run in a food
rarely but it happens occasionally you go to the dining room and your little late and all the food is gone
and people get very disappointed like then why didn't they make more food should plan ahead should be more food here but i always think it's amazing that usually i get food when there's no further i think well you know that's normal
but why should i get any think of all the day so far that i've gotten fed
and it's like that
it's a miracle that you would get fed today that the food will be there is precious
so because buddha how to go out and beg every day it reminded him and everyone in his group that food is not automatic it's precious and it's a miracle that we get fed
it's a gift from the world
then when you got the food you had to think about where did this food come from
and what are you going to do with it why are you eating his food what is your life about
you have to think about it not just the for the fun of it
or eat to sustain your life without even thinking about the point of your life this is how the buddha lived everyday everyday that he ate the meal he thought what am i doing
so that's what he did he go out and beg for food and come back and washes balls wash his feet settled down
so the collecting getting the food and eating the food was a big ceremony every single day they had the ceremony of eating the meal they called it the meal was like a big thing the meal it's time for the meal and then says and a sutra that he wore his son gotti robe
and when he went out begging and in in the video in the buddhist rules
ah it's makes clear it's clear that a very important part of buddhist practice this seems odd to us from our perspective
it's interesting our perspective this humanistic materialism and yet it seems strange that one of the important buddhist practices is the wearing of the robe
so in the vineyards as like wearing the robe is a very important practice to put on the robe and where the rope and so it has many regulations and stuff about the robe and there are three kinds robes there's a robot with which has five panels through which has seven towels and another of that has more than seven panels up to one hundred and eight panels
and that's the one that it's called the mga gotti and it's the most formal rob
and as the road that the buddha would put on when he went begging because
it was such an important function
and ceremony to beg for food
so that was what he wore he begged and you know we think of begging is something pathetic see somebody on the street begging
we think it's kind of shameful and pathetic that they would be begging
because we believe that we should earn what we get
things don't come to us as a gift we earned him
right we earn it we deserve it that we earn it
but the buddha thought that begging was very noble and that it was the best way to live because if you're begging
dan every day of your life you are dependent on the kindness of strangers you are eliciting kindness know kindness you don't eat
so the buddha dressed up most formerly for this occasion of begging
and this is the scene of the sutra
everyday the buddha put on this robe without not begging
and then he after you clean up it was time for contemplation of the dharma so when he sits down this means he sat down formerly and meditation pose ready to share dharma
and then the sutra says at that time the venerable stability stood up bared his right shoulder put his knee on the ground and folding his palms respectfully
said to the buddha and this was the respectful ceremony of addressing the it in this way by bearing the shoulder and putting in the underground and so on that was the way to approach the buddha in respect not only the buddha but in a spiritual teacher of that time and then he said to the buddha world honored one
it is rare to find someone like you
you always support and show special confidence in the bodhisattvas
if sons and daughters of good families want to give rise to the highest most fulfilled awakened mind
what should they rely on
how should they master their thinking
the buddha replied well said booty what you have said is absolutely correct the buddha always supports and show special confidence in the bodhisattvas please listen with all of your attention and i will respond to your question if daughters and sons of god
families want to give rise to the highest most fulfilled awakened mind they should rely on the following and master their thinking in the following way
in the venerable somebody said lord we are happy to hear your teaching
so yesterday and whenever was the other day in my talk to the practice period explain about bodhisattvas which i will go into now bodhisattvas are basically practitioners who enthusiastically are practicing forever never to benefit others
and buddha supported the practice of body surface
so somebody's question then is we're all committed to being gaudy such as how should we view the world how should we understand and see the world
in order to fulfill that commitment to be bodhisattvas and live in that way
and you know we have it seems like again to us an odd question how should we understand the world how should we see the world
because mostly we think of the world is something given you know we we think about what we had this phrase the real world like we know what that is well in the real world in we say is if we knew what the real world was because it's self evident right everybody knows what the real world is we think
ah but as i said earlier what we call the real world what we think of as the real world isn't the world that's just the trick world created by the six consciousness is the very convincing persuasive world that is pretty much unexamined by us
in this world there are enormous chances all the time for misperception
and in fact her mostly that is what the world is is a series of misperceptions
there are many worlds many possible ways to view the world
you know were convinced that the world is a certain way maybe it's many ways that it could be so how should we look at it said booty is asking the buddha how should we understand the world
in order to fulfill our commitment as boys office this is somebody's question and i was finished i know i'm going on too long sorry but i'll finish with the as an answer to submit his question because they said the very beginning of the sutra is the crux of the matter and the whole point of the sutra this is the question how
how should we
you think the organize our mind or heart in order to live in this way in the mood of replies like this
the buddhist said disability this is how the bodhisattva
see the world should master her thinking
however many in this in the buddhist and says this is how in the quoting there's a quotation marks around this next part this is how you should view the world however many species of living beings there are weatherboard from eggs from the womb from moisture or spontaneously and this is traditionally all categories of beings
fall under these four categories either womb born or moisture born egg born or spontaneously boy this is before biology class
what are they have form or do not have form
whether they have perceptions or do not have perceptions or whether it cannot be said of them that they have perceptions or that they do not have perceptions
whatever kind of being it is all those beings we must lead
to the ultimate nirvana so that they can be liberated
and when this innumerable immeasurable infinite number of beings has become liberated
we do not in truth thick
that a single being has been liberated
why is this so
so booty if a bodhisattva holds onto the idea that a self a person a living being or a lifespan exists
then that person is not an authentic bodhisattva
so this the as how you should think this is how you should view the world how you should think now we had to be careful here because it's sir sounds like the buddhist say this is how you should brain wash yourself your nation cram this thought into your brain regardless of what else you're thinking forget about it you should think like this
but it isn't quite the idea one thing in buddhism if there's a cardinal rule you know a buddhist practice i would say it what it is that buddhist practice always starts from where you are not elsewhere
there isn't any fixed teaching in buddhism in the abstract the teaching is always according to where you are so you always have to be very honest
and start from where you are because where you are is always the perfect place to begin
you don't begin from some ideal place or some other place
so it's necessary for you to be aware of you what you're actually thinking what's actually going on how karma actually is manifesting through your body and mind for you that's where you have to begin so it's not a matter of brainwashing yourself to think at a certain way but if you start from where you are
and if you continue the practice starting from there and any moment
your view will accord with the buddhist view and so the buddha here is saying this is the view
that you will eventually accord with starting from where you are
here's how it looks to me and here's how it will look to you with the buddha says when you continue with your practice
and when he saying to this
just like i was sitting in the beginning the whole world is nothing but love
a big swirling ocean of love
and naturally
because of that it's very natural and ordinary for you to be concerned with beings and their wellbeing of all creatures and naturally your life will be a question of helping those beings and helping them in the most fundamental of always helping them to find for themself
elves the truth of how their life is so that they can truly and fundamentally in the suffering in their lives
then comes the most important point in the most important point especially for the prize in the parmi to sutras in the diamond sutra
you must see that all the beings are just like you and me
in other words all the beings are designations that are no
separate beings they're just designations
the poet anne waldman has a poem i think maybe it can be a book of poems or and poem which is called a putting makeup on empty space
and this was sentient beings are make up on empty space
this doesn't mean that they don't exist it just means that they don't exist as isolated atomized entities the way we think that they do according to the six consciousnesses
so the suffering beings are not suffering beings they are already perfect even in the midst of their imperfection
and it would be really incorrect to see them as some unfortunate souls other than yourself who are out there suffering in a way that you are not suffering
life is just life
to be alive
really like
is to be in love all the time with the whole world and this love is the same thing as suffering
and when you see that
then suffering is all right
it's not something tragic and you're always helping
in your activity is just spontaneous ordinary loving activity and you don't make a big deal out of it or think of it as look at me i'm doing all this loving activists see i'm helping
you understand that loving activity helping everyone all these words are words
in most fundamentally one is just living and feeling a strong and positive spacious emotion
that rises up out of your see the empty nature of phenomena
no ah throughout the diamond sutra language is extremely as it is here extremely paradoxical
don't think that there's a single being that it saved the language is literally paradoxical
but it's paradoxical on purpose not that the teaching being referred to is paradoxical because it isn't this is makes perfect sense as you see it doesn't want i'm saying makes sense
oh yes don't make a sympathetic
anyway i think it makes sense
and the diamond sutra is paradoxical language is not because the teaching his servants must be baffling or somebody like that it's because the paradoxical language which brings us up short in startles us and shows us that no matter how smart we think we are we are always confused by our own concepts
it's so easy to forget how things are and to believe in our designations even know we know better we become literally mesmerized by our ideas about things
and we have to let go of that
and just find the spaciousness of our lives that's what the buddha is pointing to here and that is what he is saying in many many ways throughout the diamond sutra and that's what i wanted to tell you about today so i've been away a long time i guess i saved up three months worth of damages
to unload at all this morning and i apologize for going on longer than our social agreement calls for
but only a few people left so we're in good shape
thank you very much and please think about this
bring it into your life find a way
for you to
be inspired by
the emptiness of all dharmas
thank you