CM's 2nd pass -see JG's 1st pass
In the last lecture
you studied two Prajnaparamita of the six Prajnaparamita which is the
bodhisattva practice. And?? bodhisattva ... I didn't explain what is
And?? bodhisattva is
a little bit different from Buddha. A Buddha is the perfect one. And??
bodhisattva is the one who is... a?? hidden purpose is... his?? motto??
is to help other before he ??? help ???. And this idea, bodhisattva, is
very deep and wide.
to the idea of the bodhisattva, we have some other idea: Theravada.
Theravada is the Hinayana Buddhists. The difference between Hinayana
and Mahayana is the Hinayana Buddhist is concentrated on his personal
practice to [attain or obtain] arhatship. That is Hinayana's way of
practice, and Mahayana practice is to help others rather than to help
themselves. This is Mahayana way of practice, and those six practice
are Mahayana practice, or... or bodhisattva practice.
We count here six,
but those six Prajnaparamita will be formalized in three. Fear??
observation, and practice of Zen, and wisdom. And those are more
popular way of counting it – numbering. But... ??? it's?? convenient
for us to understand this teaching in six ways, which is precepts
observation, or dana Prajnaparamita, almsgiving or giving some teaching
and then precepts observation, and constant practice or effort, to make
effort, to make bigger effort. And practice of Zen and wisdom, those
are the six Prajnaparamita. Oh, and one more important one is constant
patience practice. But patience practice, or vigorous practice, will be
included in Zen practice or in fear?? observation or precepts
It is necessary to
be patient, or to be vigorous when you practice Zen, or when you observe
precepts. So those two will be included in practice of Zen, or
observation of fear??.
But our original way
of counting is to count ... to name six practice, and we already
explained precept observation, and difference?? our observation of
precepts and pre-Buddhistic observation version of the precepts. And
the difference was, as we studied, pre-Buddhist observation of fear?? to
be born in heaven. Or to [attain or obtain] something was the purpose
of precepts observation.
But for us, Mahayana
Buddhists, precepts observation is certifiable?? – it is not to [attain
or obtain] the way to [attain or obtain] means of to [attain or obtain]
And, not only for
Buddhists, but also all the religious people, it is very important to
??? this observation
of precepts is to write it, and know it, but this is not extended to ...
When religion, or especially Buddhism become more and more
philosophical, and more and more observation of the teachings become
more and more elaborate and politic, glory, [laughs] actual precepts
observation... many favorite teachers left here, and deformations of the
??? from deformation
was Hakuin, and precepts observation was emphasized. In Kamakura period
in Japan, there were many famous teachers in various schools: ???, or
Eisai Zenji, or Dogen Zenji, or Nichiren... ??? or ???. Before those
famous teacher appeared, there were many teacher who emphasized the
precepts observation. And after those unknown, or pretty well-known
teacher who emphasized precepts observation in... [many or very] famous
Anyway, as studied
already precepts observation, it is very important.
Tonight I want to...
we want to study about constancy, or vigorous, practice of our way.
patience – our... it is important to be patient when we study our way.
As Buddha says,
observation... observation of this wisdom of patience is more important
than even precepts observation. Here he comes... here he speak of
precepts... observation of constancy. And he says the precepts
observation and he... he says observation... to be patient, or constancy
is the even more important than precepts observation. And this
constancy or patience... observation is the opposite of the observation
of the constancy or patience is to be angry – anger. And he... he??
says, "Let?? me become angry, all the virtue will be not?? all at once.
[It will vanish??."
??? is a treat, you
know. To be angry, anger is the most... most... dangerous thing. ???,
you know, feel your head, you know. ???... [laughs] [the feared
head??. To be angry is like... white cloud. Like lightning, which come
out of the white cloud. ??? the lightning comes from black [laughs]
???. Black cloud [laughs]. ??? that black cloud [laughs]. It won't be
black cloud. But some of you are red cloud, or golden cloud. But...
and you should, you know, feel your head. ???. Other priests push ???
said head. To be angry is to [feel or see] the lightning from that
white cloud. [Laughs].
But... white cloud
is supposed to be peaceful and calm, but if lightning come out from the
white cloud, no, there's no virtue of the white cloud. It ??? to become
angry [laughs], all the virtue of the priest will vanish, all at once.
everyone, it is necessary not to be angry and to be patient. This is
very important thing.
When we become
angry, we lose everything. We lose our way. To?? comes in Tassajara
for you is to study our way. But if you become angry if someone?? you
lose your way. You lose your point why you came in?? Tassajara. And
you receive... [to leave?? Tassajara, all at once. One look before.
You have no idea of going back to San Francisco, but one move here?? ???
[laughs]. You're mind change. "Oh, I must go back to San Francisco.
There's no point to be in Tassajara any more!"
???, you lose your
point already, because of [guest or just] anger. [laughs].
We know how foolish
this is, to become angry [laughs]. But when we become angry, it is
never hard to stop it. And if it's too late, you know, try to stop
to... anger when it appears.... ??? constant practice is necessary.
Indifference?? practice. In your mind, there should not be any fear??.
From one practice, to ???. If you have right understanding of our
practice, there is no gap between your practice – observation of zazen,
observation of precepts, or dana Prajnaparamita. All those practice is,
??? many many cases of one practice.
So, you know, dana
practice and precepts observation is not two – is?? just one.
And so... and Zen
practice is also another side of that one practice. If so, there can...
cannot be any gap between one practice to the other.
But you ... your
understanding is piece by piece. Here: precepts observation, here is
zazen, here is dana [or other teaching??, you know, here. So, you have,
you know, many practice, one by one. And if your understanding is like
this, one by one, understanding, even in your practice there is gap.
But if you
understand, if you are practice?? many side of one practice, there
should not be any gap. You gain one practice, different??. This is so
called constancy, or patience-- patience. [To be different?? ???, when
actually there is no need to be patient, if you, if your practice of Zen
is right, naturally you will be patient. So there's no need to be... to
try to be patient if your practice is good. And if your practice is
good, right, there is no gap between one action to the other. One
practice to the other practice. Zazen practice and everyday activity.
So everyday activity and zazen is ??? different ??? one practice, so
there's no gap, there should not be any gap. In this way we should
understand our way.
I don't know how many years ago. Maybe two – more than 150 years ago,
almost ???, 70... 170 years ago there were very famous Zen master... and
he had very good disciple, called ???. And his master was ???. This is
very famous story. ??? wear one [ring of?? ???. White sock. White
tabi. ??? thirteen years. One pair of ??? tabi ???. ??? fourteen??
year. Fourteen?? year. He did not, you know, have any other pair. He
had just one pair, and he wear it for thirteen years. Very taken ???,
no one can be more ??? than that. Thirteen?? years.
And we have, you
know, ???. We can see ???. Of course, ... what do you call it?
Patch? Yeah. Patch over patch. And... it doesn't look like tabi any
more. He was a famous Tenzo, cook, in the kitchen. And his ??? master
was very good. He had many disciples. Many... not disciples, but many
students, who practiced our way with him. But as he was so poor, he
couldn't afford to give them enough food. But student... his ???, so
naturally they had very, very poor food. And Tenzokyo, the cook of the
monastery, have very, very difficult time to prepare food for them.
But ???. Everyone
was very hungry, of course. Some of them were sick. But late at night,
someone – many people saw him in his room cooking something thicker,
late at night... when the night bell rung??, he was cooking something.
And some student told his master that he was cooking something after
everyone went to bed. But his teacher didn't... did not believe him...
believe that he's cooking something special. ??? disciple.
So he... the
students have a conference one morning, and discuss what to do with him,
because his master did not believe that they were right. He always
said, ??? say, "That ??? mistake, he is not that kind of person. And in
discussion, there were many people who saw him cooking late at night.
So... and they... some several people went to his master... went to
their master and told them??, so many people saw his cooking late at
So his master one
night went to his room late at night, and well?? something from inside,
from inside, so he... he ??? and he... he became very mad, and... but he
had to open the door. And he saw him cooking something. And he asked
him, the master asked him what is he doing? And he said, "I'm cooking
something here," he said.
And... but he said,
"I'm not cooking anything thicker." But his master said...
"I'm not cooking
anything thicker." But his master said, "Let me see what you are
cooking." ??? he has to open the roof. And ??? to taste what it is,
but ???, "This is not for you. You cannot eat it," he said. "You
cannot eat it." And the teacher he become rather angry, you know,
because he ??? heating something. Even though he's actually doing
something wrong, ??? he had to offer some... little bit of the food he
was cooking. And he took it.
??? it was most??
[laughs] food ???, he cannot tell what it is! ???, you know, he ???,
what do you call it? ??? [Laughter]. "That was it is," he say. ???
food ???. "Everyone says I'm cooking something thicker. Yes, I'm
cooking something thicker. This is thicker food for me??. Because
there, you know, we haven't not much to eat. So everyday I keep the
leftover. And... and cooking ???. Some of them is not... is already,
you know, gone bad, but I'm eat... eating ???."
So, his master, you
know, he didn't know what to say. The next morning the master went to
his room, and bowed his disciple.
...and bowed his
disciple. His master says, "I'm sorry. I couldn't practice."
This is the good
example of the patient priest, ???. It is pretty difficult to trust
someone, and it is ??? we practice ???. ???. Whatever happen to us.
So we should not do our way just by some ???. ???. Like [some thing??
between people. ??? it is always know why we are here. This is the
most important point in our practice.
We should know, we
should have, always, the purpose of practice. That to cook something
good is not all of of our practice. It is a part of practice, but the
more important thing is to do it completely. Through and through,
whatever happens is ???. So we should not bebop??. If you point to
whatever happens to us, we cannot give up.
We see many
student. If you don't understand me, I leave??! [laughs]. This is
very serious, you know? Whatever happen to us – ??? is sad?? or
something. This?? is not. Leave??. And theory??, we prove here our
??? without dictate, you cannot practice our way.
Zen is not some
technique, to obtain something. When you are doing something, they in
that ???, they the way. When you do it something with some purpose,
what's?? immutable... sit, that is to practice. That is your duty. And
that is is the practice.
So to do something,
or to cook something good, is not the ultimate goal. To give people
something good, always is the responsibility of the cook in the kitchen,
in the monastery.
So Dogen Zenji
say??, "Cook in the monastery is quite different from the cook in the
hotel."?? We should not compare our cook to the cook in that hotel. Or
restaurant. The cook in the restaurant: it is necessary to make
something good. For the cook in the restaurant, and that is all what he
should do. But in the monastery, for a cook, there some more
And what is cook, in
the kitchen? If?? so, in the monastery, Chinese, in China or in Japan,
the cook in the kitchen supposed to be the most great man of spirit.
Without great patience, you cannot work in the kitchen. You cannot have
good your?? responsibility in the kitchen.
The other day, I
talked about the... the gardener. Tonight, I'm talking [laughs] about
cook. But whatever we do, that is practice when we have, when you
realize our position through and through, and when we deport ourselves??
completely ??? and involved in it completely. Forgetting all other
thing, other... in particular... things.
And this this kind
of spirit, when you do something with this kind of spirit, whatever you
do, that is Zen practice.
There are many
interesting story about the cook in the kitchen. [Laughs]. I think I
have told you about this story. Tonight we had something interesting,
you know – do you know what it was? Black... thing??, black... like...
??? black ???. In?? call it in Japan, we call it gobo. It is the root
of the plant, as thick as this. It is rather troublesome to cut, [you
know??. [Cutting sound].?? ???, like that. But head of the gobo is as
big as this.
???, in the
monastery, in one monastery, ???, a cook, was a that??... he was very
good cook, but [out there?? had... hadn't not much food, so he had... he
had also some vigor?? in preparing for us??... for people. So?? others,
the other students drank him?? up?? ???, you know, ??? up?? food, ???
food. And people wanted him to resign his post. If someone there to
take his place, they thought, await?? very happy some more good food.
Someone, you know,
throw... someone caught a snake, and cut off his head, and put it in
that miso soup. [Laughter]. Miso soup not bad?? ???. [Laughter].
And, as the leftover pieces??, he picked up ???. [Laughter]. And the
??? called the, you know, head of the pieces?? ???. "Come here!" "What
is it?" And?? picked up... picking up the head of the snake! But he
didn't do ???, you know, he didn't do anything?? ???. He??... [in
that?? frog ??? on his... in his hands, and he realized that... in that
part, you know, head of the snake. But he wasn't afraid of anything,
and he... "[Let me see...?? what it is?" Pretending he couldn't
understand what it was. And the master gave it to ???, the head, "I'll
put it in recipe." [Laughter].
And, oh! This is
something funny?? ???. "I know, this is the head of gobo!" And he
eat! [Laughter]. ???. ???, you know, ??? of gobo... [Laughter].
???. ???, you know, although, ??? difficult all the plant can ??? the
??? effort, all the effort they made ???. That kind of, you know,
attitude is necessary for the people who work in the monastery. That
always?? ??? kitchen??, but also for everyone – this kind of spirit is
While usually we
are, you know, enjoy ???, and, you know, giving water to the plant, and
watering on that, and everything!
But it is not always
so! Something will happen to us. In the world, what will happen to
us? When it will happen to – something will happen to us??. With that
case?? we sit now, but we are doing actually....
happens, to enjoy happening, and stay here, [it is not?? our way.
Whatever... we're?? may look like, a journey, doing ??? here. But,
actually, this is not so. ??? something, what we are doing, don't run
away from Tassajara. ??? happy??, to us??.
When the big ??? ...
we have big ???, ???... there were many interesting stories. Someone,
who is supposed to be a?? value ???, they good?? ???. ???. And someone
who did not say anything, and he looks like very common Zen master, ???
Zen?? and perfect... their duty. And, they do what they to do in... in
This is not because
you practice zazen that you obtain enlightenment.
??? practice just to
attend?? enlightenment does not work.
It is exactly the
same to enjoy hot spring and a?? taking a cross-legged position every
morning and evening, you know. And in one or two months, after one or
two months, he?? may say, "I studied Zen for two months, or for 60 days,
but nothing happened, to me!" [Laughter].
[Laughing] I think
this is the time to go back to San Francisco!
This kind of Zen
does not work. It means nothing.
When you don't
practice it, it ??? it. It is not Zen.
When you have this
kind of spirit, how can you be arrogant so easily? It is.. it is not so
easy to be angry. Because your sit?? is not there [knocking], so you
become angry. Because your mind is caught by something too?? particular
– trivial things, you become angry.
When your effort is
concentrated on the true treetop??, ??? – true way of things, it is not
so easy to be angry.
??? ... ??? when I
was at school, the head of the ??? always told us, "You should not be
concerned about what people do. You should be concerned about what is
You should be a
friend of ???. And you should not be friend of your practice for your
friend. "You should not be friend of human being," he said. I couldn't
understand, you know, it??. "You should not be friend of human being.
You are friendly, ???," he said.
Now I understand
what he meant. When your practice is their?? practice, including ???,
which includes ???, that is true practice. We should not be ???.
Confusion. [Which we'll?? have in our human world. This is very
serious?? ??? for us. To be completely caught by some trivial things
which we'll?? ... which we don't... do not know when it will happen to
us. If we became angry, ??? some... some ??? thing, like that, you
know, we?? have no time in?? practice of our way. ???, this kind of
thing is happened to us.
This point, should
be remember??. And we should not ??? some trivial thing??. ???
constancy??, or patience, or taking?? of ??? way of practice.
digital audio archive from DC. Problem set. Thanks to audio
work by AW, transcribed March 2012 by Judy Gilbert. Further preparation
to post by DC. More editing and
transcription by CM middle of October 2012 using the enhanced audio.
Audio mainly understandable but seems to get worse,
particularly around beginning of sentences. Maybe 70-85% is clear, and
talk isn't outright straightforward. Tape cuts and resumes almost
exactly after the halfway mark.
??? denotes at least
one muddled word, or just a stretch of bad audio. ?? denotes a guessed
word, with an added open bracket meaning a guessed phrase or sentence.
Ambiguous words (such as homonyms or where an "a" might be an "un-")
stated in closed brackets.