you evening.

[11:22]

I think we're doing the chant. I was looking for Brian. Usually the Eno does the chant. Is it not? Well, we're all here. Okay. You want to do it? Sure. Oh. Brian said he's unable to unmute. Okay. Okay. I'll do the chant. An unsurpassed, penetrating and perfect Dharma is rarely met with even in a hundred thousand million Kalpas. having it to see and listen to, remember and accept.

[12:26]

I vow to taste the truth of the Tathagata's words. I think we should be on a split screen so they can see both of us. I am not sure how to set that up. Well, there I'm getting a full view of myself. There we are. OK. So what we'd like to do this evening, we will be addressing for those of you who are just coming for the public talk in this talk. It's the first talk in our practice spirit, which is on taking refuge and creating refuge.

[13:31]

And so what Christina and I would like to do, we'd like to take about 10 minutes each and talk about refuge. And then we would like to shift over and talk a little bit about the spiritual dimension of some of the particulars of the program. And then hopefully there'll be some time left to take some questions. So taking refuge. In Japanese, refuge is kiei. Ki means homecoming. returning to your original self, original mind. And A is reliant, taking the three treasures as foundational for your life.

[14:37]

You know, for me, often words express something And then there's something that goes beyond words. And I'd like to try to address that with this short saying. Short saying, which is attributed to Antoine de Saint-Exupéry, the person who wrote The Little Prince. And here's the saying. If you wish to build a ship, Don't drum up the men and women to gather wood, divide the work, and give orders. Instead, teach them to yearn for the vastness of the endless sea. Could you please repeat this? What did you say, Christina?

[15:47]

Could you please repeat it, read it one more time? I will. If you wish to build a ship, don't drum up the men and women to gather wood and divide the work and give orders. Instead, teach them to yearn for the vast and endless sea. I think of that as Asking, inviting us to conjure up, to remember, to dip down into that aspect of our being, you know, that is saying returning home. That we rediscover, we reconnect. Not so much in the sense of...

[16:52]

doing that our life is so engaged in, but more a deep appreciation, almost a gratitude for being. There's an analogy in Buddhism where the sea is the ocean of existence, and each of us is a wave on that sea. You know? A wave is created by movement. It's temporary. It's active. It has energy. That's each of us. We arise and we fall away. And we never stop being part of the sea. So that sense of taking refuge as remembering acknowledging and in a way immersing in the merciful ocean this is what it is to take refuge in a fundamental way this this is the way where we we reconnect

[18:21]

with something vast within our own being, and something vast within our interbeing. And that, when we reconnect, when we realize that sensibility, that aspect of being, it It connects to original mind. Maybe in a more mundane language, we put the stuff of our life, the issues, the dramas, the necessities of our life, it puts them into context. It puts them into context in a way that it gives us permission to exhale. It's not that it fixes our life.

[19:28]

In a deep way, it's inviting us to discover how to heal. That our normal disposition is somehow we get caught up in what would be What way of existence? If I can make a certain way of existence, then I can fully be. And we yearn to create the positive things, so-called positive things that would give us that permission to be. And we yearn to avoid so-called negative things that inhibits that. How can we remind ourselves, how can we discover that being is not dependent upon the desires or the aversions of our being, of our existence?

[20:37]

This is what it is to take refuge. It's a natural occurrence when something in us exhales. It's a natural occurrence when something in us pauses from the busyness of doing life. And then from that place, we can engage. It's not that we don't do our lives. Of course, we do our lives. but with what kind of disposition? And so in Buddhist practice, it's generally considered that taking refuge is foundational. It helps create a way to hold the circumstances

[21:50]

of our individual life with big mind. That we're not so, we're not so utterly enmeshed in how can I make this life work? How can I get it to turn out right? What additional business can I get involved in? And then from that place of something more spacious, the, the dramas, the activities, you know, the our karmic conditioning, then we can hold them in a different frame of reference, quite literally, you know, and then we're more likely to hold them with compassion. To see them, our own personal ones, conditioning, and to see the conditioning of others.

[23:02]

These dramas that determine our likes and dislikes and the behaviors that spring from them. Taking refuge. taking refuge in Buddha, taking refuge in the very process of awakening, taking refuge in Dharma, taking refuge in the insights that arise when we see existence with big mind, and taking refuge in Sangha. Our lives are interwoven. We're all in this together. And even though part of our human consciousness is utterly engaged in the self as a separate being, our life is full of teachings and examples of our interbeing.

[24:15]

And as we reframe it with reference to taking refuge, that starts to become more of how we live. So there's some opening, I hope, some thoughts and feelings for you. Thank you. Thank you, Paul. So as Paul said, refuge returning to one's true self, which is realized and embodied Buddha nature, is actually our true nature. And as Paul described, it's covered up by how we tell stories about our life.

[25:19]

and what we desire and what we want to avoid. Refuge also means a place going back, going back home to our true home. And in this practice period, we're exploring how we can create and establish a practice of refuge, and what would it need to do that? It needs an intention, it needs a location or activity, and it needs steadfast application. That is needed for something to become effective, to have an effect in our life.

[26:20]

So to have a refuge that actually functions as a refuge for us. And some things have just become refuge in the course of our lives. So in my household life, I don't wear these full robes. Almost never. When I got ready to move in to the city center for these eight weeks and started to gather the ropes and all the things to live as a resident practitioner, there was such a feeling of homecoming, rising in me. Of... reconnection to that deep place from which which the vows that's always there but taking the vows anchored me in that place there's like an anchor that's set there and sometimes my life I feel the anchor chain I'm close to it sometimes I don't feel it so much sometimes I like to be close and sometimes I'm

[27:42]

Don't even necessarily like to be close because I would like to follow a desire. That may be not so awesome. But now putting on these robes is taking refuge. Putting on the ruckus, which I do when I'm at home often, is also taking refuge each time. It's threefold. It's, as Paul said, Buddha is the innate human capacity to be fully awake. Dharma is the wisdom that arises when we see reality as it is. And Saint-Exupéry that Paul quoted from The Little Prince also said, The Little Prince also said, You can only see clearly with the eyes of the heart.

[28:47]

And that's the Dharma. And Sangha is the realization of interconnection of all beings. And I don't know how you feel, but when you look at the screen and go on gallery view, and see everybody that's here tonight, the number down there says we are 119 listeners and speakers all together, that we are already creating a sangha, a body of practitioners that share an intention, that share an activity in this moment. being present for this Dharma talk. And to really take a little moment to feel that, that we are the interconnection of all beings in our times now is so much more apparent because we have people from all over the world that are with us right now here.

[30:03]

Listening in. being present. And also refuge can actually be anything. That saying in the case number four of the Book of Serenity is I read it to you. As the world honored one, that is the Buddha, was walking with the congregation, he pointed to the ground with his finger and said, this spot is good to build a sanctuary. Indra, emperor of the gods, took a blade of grass and stuck it in the ground. and said, the sanctuary is built.

[31:10]

So a spot on the ground, your kitchen sink, any daily activity can turn, be engaged as a refuge. There's no limit to how what can help us be fully present, fully awake and fully human. It's that effort to bring your wholehearted presence to an activity. So, of course, the path group in our tradition is Sazen, sitting still with no agenda, with no engagement, just aware of what arises without spinning the story, without pushing it away, just being there, being with, as Paul said, exhaling, allowing the settling of the exhale, allowing us to just be

[32:39]

a life without having to do anything. That's all I want to say right now. Okay. If there are questions, the Eno will call on the people. Brian, are you back? Christine, what we had said earlier was that we would talk a little bit about intention. Oh, yes. And establishing our place. Yes. Okay.

[33:40]

Okay. So... Even though our practice tells us, as Christina so wonderfully described, that each moment, each activity, when it's engaged as completely itself, it comes alive. And in that moment of aliveness, as Dogen Zenji would say, Practice occurs actualizing the fundamental point. When it comes alive, the very activity of engaging it is, as Christina just said, is taking refuge. And yet, given our karmic lives, given our conditioned lives, it's often very beneficial to set up

[34:43]

your place to set up within your own living situation or somewhere where you can go to on a regular basis, a sanctuary. A place that when you can go there, it's conducive to practice. And when we start to look at our life... and the conditioned nature of our life, we start to see the practicality of practicing on a regular basis. You know, initially I'm referring to meditation, zazen, you know, like to do it on a regular basis, even on a regular time each day, if possible. To have a formality about it. You know. Like some designated place. You know.

[35:45]

I go to this place. In my dwelling. And I have it arranged. In this way. And here's my initiation process. You know. Like Christina and I. You know. Christina suggested earlier today. Well why don't we start with three vows. Because. That's part of the Buddhist tradition that we've both trained in. Let's start with three boughs. And for each of us to discover, and I would say, come at it in playful, creative, but also opening to that greater being, that depth of a being. that even though we're a wave, we're still connected to the depth of the ocean, you know? As you design your space, as you craft your space, and like, will you have some icon, you know?

[36:54]

Will you have a Buddha statue? Will you simply have a flower in a vase, you know? Will you have Jesus on the cross? Will you have, you know, Ganesh? In some ways, whatever is evocative for you. Would you ever let something in you connect to a greater being? Yeah, and yesterday you mentioned that it would be good to do it in the morning. Go to work and in the evening before you go to sleep. And I would suggest you pick a time, an amount of time that allows, that is sustainable, that you think you can do with not too much effort.

[37:55]

So that you can see that it's possible every day to do. because your structure of the days allows for that, and then it can grow. That's a more encouraging way to start than to do so much that you get discouraged, you can't do it. And, yeah, so. Yeah. And then also, you know, look at the practicalities of your life. You know, is there someone I need to let them know? Oh, don't call me at this time. I'll be meditating. Is there something you need to say about your own schedule? Oh, well, if I'm going to do that, I'm going to meditate at that time. I'm going to have to do this other thing later or earlier. You know, like as much as possible, try to take care of the details of your life.

[39:00]

Because those things you need to do, if you don't do them, well, guess what? You're going to see why they're a part of your life and how it is when you don't do them. If you don't wash the dishes and instead meditate, well, guess what? You're going to have dirty dishes. If you live with a family or a partner, it's always helpful to also ask for their support. to share with them what you would like to do and are they willing and are they able to support you? Because if we are asking for support, that gives the other person the feeling that they're actually participating. They're not just the recipient of the effects that you're not available for certain things or busy otherwise, but they feel actually by... being invited to support you, being participant in the whole process.

[40:07]

I'm sorry. Sorry, I didn't interrupt. Please continue. I said we would also put a few of those things that we are talking about right now will be on the online portal for you to go back to and remember. And then the other thing we wanted to mention, thank you, Christina, for that. We wanted to mention intentionality, you know, that there's a way each of us is challenged to discover what inspires our engagement in practice. inspiration is a very interesting thing. It's different from I should, you know. I should is something we should do that we'll eventually get around to sometime later, you know.

[41:19]

Inspires us, draws us in like a lamp draws in the moth, you know. We're just, something in us is inclined to turn towards us. So as we explore our intention, that we keep the notion of yearning for the vast ocean, that we look for this way to cherish this human life, and also to hold it tenderly, to hold it with... with a gentleness, a benevolence, and a compassion. That's what's going to draw us in when we think, oh, how wonderful it would be to be nourished by a gentleness, a compassion, and a benevolence. And then our practice is a gift we're giving ourselves rather than some burden that I should do

[42:31]

To fix myself. And so, intention. And then there's a way in which intention becomes resolve. It sort of shifts deeper into our being. You know, it changes from something in our head to something in our heart. And sometimes something even deeper. And in each day, as we take up our practice, you know, both our seated practice, you know, earlier today, Christina and I were looking at seven pages of suggested mindfulness exercises that we created when we were teaching another course.

[43:41]

And we will offer you those as we move along in this practice period. But for now, if you can reflect on that, that notion of inspiration, that notion of something that invites you, something that feels more like a nourishment than some way in which you're obliged to fix yourself. Maybe it's more like honoring your being than fixing your being. Maybe it's more about learning to trust as Christina was saying, an innate capacity. Yes, and I would like to add, so Zazen is our taproot, is really the basis from which this practice draws strength.

[44:55]

And so I would suggest even people that, even Some of you might not, might have a very hard time to sit still. So for you, I would suggest you still create a sitting corner and you sit down in the morning for a moment to just find your most upright position. Follow your breath a few times all the way into the exhale to its still point. Rest there. Wait till the inhale arises for a few times and then bow and stand up. And you can replace sitting meditation with walking meditation. But do both. If you can't, you know, some of you have tried for years, participated and still have not found an entry into the sitting Zazen as a refuge.

[46:00]

Maybe those little moments of sitting and being upright in your body, feeling that and being with your breath for five minutes is possible. And then you do a walking meditation would be my suggestion. You walk slow so you feel back and forth in your corridor or around in your room. A little faster than King Hin, but being really conscious of your, you know, the walking meditation, we're doing the Zendo a little faster, but slower than when you, if you would walk on the road and just feel the movement, feel your feet on the ground, return to your sensation of your movement and your feet on the ground when your mind wanders off. So maybe now, just to help that become embodied, if you can just tune into your body, it doesn't have to be any different from what it is.

[47:23]

And in fact, acknowledging it and experiencing it just as it is, is a wonderful gift. It's like a reassurance. And then ask yourself, what engagement of practice would nourish this body, would nourish this being called me? And then, with the joys of having a chat, you can enter a word, a phrase in the chat, and then we can all just watch our collective consciousness as it stirs up expressions of practice.

[48:44]

If you just click on the chat, You can type in a word, a phrase. What way of practice would nourish my being? Stillness? Space? Songwriting? Gratitude? acceptance, giving and receiving, welcome, life as gift, air, nourishment, peace, self-care, feeding the birds, breath,

[49:49]

Walking my dog. Creativity. No separation. More calligraphy. Approaching gently. Joy. Love. Return, return. Morning cup of. Deep shedding. spaciousness, listening, appreciation, bliss, indulging, feet on the ground, barely touching, grandma love. Yeah. Kindness. judgment to spaciousness, non-judgment spaciousness.

[50:53]

Gentle attention, remembering to pause to breathe. Tender, big mind expanse. So thank you. Slowly smiling. You know, there's a wonderful phrase in the recovery, AA, and it says, it works if you work it. You know, it's like, if we can take these beautiful ideas, you know, What arises for you. And sometimes. It's you know.

[52:02]

We hear someone else's way. Or we hear some. Or we read someone else's way. And we're inspired. Yeah. And the beautiful thing is. That all these things. That have been mentioned. Are expression of Buddha nature. Yes. So we all touched. aspects of buddha nature by just following your instructions paul it works if you work it the gift is given the gift is received through as as christina was saying a while ago the activity of engagement Anything you'd like to add, Christina?

[53:04]

We have a few minutes left. Well, I really appreciated reading all those words and just feeling the energy field that was around them of compassion and peacefulness and harmony. It was Buddha, Dharma, Sangha wrapped. in these words and expressed by these words. So I really want to express that back to you. Yes. And it is a little bit getting used to this format. So it will probably get more fluid and more alive as we move forward together with all of you. And I hope you've all had the opportunity and taken advantage of it to sign up for a small group.

[54:16]

And we will also post in the portal some general guidelines for being part of a small group. But let me just mention one right now, which is deep listening. It's extraordinary when we deep listen. It's like it's such a wonderful gift to the person who's speaking. And it's such a wonderful gift to us, too, because we hear so much more. We hear the words. We hear the tone of voice. We hear the emotion, we hear the significance for the person, you know. And we will also post those remarks, and so I hope you will avail yourself of being part of a small group.

[55:18]

Can we keep what was written in the chat and put it on the port? Is that a possibility? I think so. Oh, it's recorded because you read them. Yeah, yes. Well, I didn't read the last one, and the last one is flow, tears, or breath, or movement. Oh, and Matt says we have a copy of the chat. So that would be lovely to post it with the Dharma talk. And then someone said it is if you save the chat before signing off. And. Okay. I think I've done that.

[56:27]

So, Brian, if you're around, would you like to do the closing? There's a wonderful one that came in. We have to read that one. Being present with my bossy boss. I think I'm back online. Okay, then I'll let you do it. Thank you all for coming. And I just want to say that this Saturday at 10 a.m. Pacific Time, Christina will be giving the talk. So, please come back. Okay.

[57:30]

May our intention Inequally extend to every being and place with the true merit of Buddha's way. Beings are numberless. I vow to save them. Delusions are inexhaustible. I vow to win them. Dharma gates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to become it. Say good night, good morning, or whatever it is, whatever time zone you're in.

[58:35]

Thank you very much. Good night. Thank you. Good night. Thank you. Good night. [...] Good morning, Rebecca. Thank you. Good morning. Good morning. Good evening. Good evening, people. Yeah. Wow. Yeah. Where did Valerie go? Oh, there you are. Good to see you. Bye. I'm going to leave. Bye, everybody. Good night. Afternoon, whatever.

[59:35]

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