The teachings of action, or karma, forms the foundation of the whole Buddhist doctrine. Action is the ultimate explanation of human existence and the physical world in this tradition. The world is formed by karma. The world is formed by action. And it is transformed through our understanding of it. Continuously cultivating an awareness of karma, of action, of intention and of vow, is the key to realizing the vital path of individual and worldwide transformation.

[01:08]

In this retreat, traditional and contemporary teachings and contemplations on karma will be offered and discussed. So I begin very simply by saying, well, maybe I'll just say that we have a historical record that the person we call Shakyamuni Buddha taught a middle path. And then he taught the middle path, and then he said, and what is the middle path? And he said, it is the noble eightfold path.

[02:16]

Right intention and so on. And what is right view? And he said, right view is the view that karma, had consequence. Action has consequence. I'm going to stop there. He said more, but I just want to emphasize the crux of right view is karma has consequence. Action has consequence. This is the core of right view. This is the core of wisdom. Or rather, this is a teaching to point us to the core of existence and the wise understanding of it.

[03:29]

And the Buddha taught also, not just that karma has consequence, he also taught, he gave a definition of karma. Karma literally But the definition of action that he wanted to have us study is action is intention. Or in Sanskrit, karma is cetana. Action is intention. And some other words for intention, which I would offer to you. alternative English words for this cetana, intention, volition, wish, story, and then a big, kind of a big ending on that would be

[04:41]

the cognitive representation of our relationship with the world. Karma is how our mind creates, what our mind creates as a representation of our relationship with the world. The story that our mind creates right now of our relationship with others, all others. Story is our intention. That story is the moment, the karma of the moment. And that story has consequence. Every story that our mind creates has consequence. It leads wholesome and unwholesome results.

[05:46]

And it creates the karma of all of us together, the sum total of all of our karma together, now and in the past, creates a physical world which we share with those who have karma. By studying our storytelling, by studying our intention, by studying our volition and understanding it, our stories change, our action changes, and the world is transformed by our understanding of how our action has consequence and forms worlds. Now, I ask you to create a circle. And the name of the circle is Or it could be karma or action.

[06:51]

But also I would name the circle intention. Or mental activity. That's the circle. In this circle is mental activity. All kinds. But also whatever kind is happening now. And then inside of that circle... I suggest, I ask you to imagine a small circle. You could put it right at the center. That might be a good place to put it. But it doesn't have to be at the center. And in that central, in that inner circle, I would suggest that you call that inner circle Vaal. And then inside that circle you might make even another more central circle which you could call the Buddha's vow or bodhisattva vow.

[07:56]

Vow is in a sense a subset of our intention. In a way, maybe it should be called the heart or the core of our intention. And one definition of vow, English word vow, is a solemn promise, a formal and dignified commitment, a very deeply a deeply sincere promise. Formal and dignified and deeply sincere promise. In the midst of all of our intentions, or in the midst of a particular intention, that vow

[09:14]

which perhaps exists at any moment of our life, but which we may not be aware of, is different from some intentions, like you may intend to be kind, or you may intend to wholeheartedly participate in this retreat. You may wish to wholeheartedly participate in this retreat. But in the midst of that wish, which I think perhaps is quite a wholesome wish, or intention, or karma, mental karma, of you wishing to do this retreat, perhaps in the heart of that might be a deeply sincere pledge or promise to do that. to do that which you actually want to do, but you don't want to do it.

[10:21]

Formally, perhaps, in a dignified and formal way, and a very deeply sincere way. I imagine and I say to you that if you wish to do this retreat, there may be actually such a deeply sincere commitment to doing the retreat, but you may not be able to see it. You may feel like, I don't quite see that I have a deeply sincere wish and that I'm willing to promise and commit myself to doing the retreat that way. I don't yet see that. And if you don't, I personally welcome you to this retreat, even so.

[11:29]

And I sincerely want to, and I commit to assist you to discover it, because I think it's in there. I think especially it's in the inside of, or it's at the heart of your wholesome intention to do this retreat. And then one step more is what we call a Buddha's vow, or a bodhisattva vow, which in a way is a kind of karma. In a way, it's like karma, because it's a wish. But again, it's a committed wish. It's a wish where we are conscious of the wish, conscious of the commitment. And it is the commitment, basically this Buddha's vow, or bodhisattva vow is the vow of those who wish

[12:39]

wish all beings to realize Buddha's wisdom. They themselves are not yet Buddhas, but they have this wish which all Buddhas have, the wish to live to help beings open to Buddha's wisdom, awaken to Buddha's wisdom, and enter Buddha's wisdom. So this vow is actually to all beings, to open to all beings, to open to all forms of suffering. And to open to all beings who are not suffering.

[13:46]

To open to the Buddhas. And also to commit to being responsive or being responsible for all the beings that we open to. So again, I'm asking you to imagine the circle of your karma. Imagine that in the center of that there could be a commitment, and that that commitment could be to live for the welfare of all beings, to help all beings, to help them continue their Buddha work, And if they're unenlightened beings, open to their suffering and open to and be responsible for and with their life.

[15:01]

And in this openness and responsiveness to them, we will find the path of assisting all beings to become Buddha. The vow which we chanted, the Japanese ehei, koso, hotsu, gaman, ehei is the name of the person. Koso means lofty priest or lofty ancestor. So this ehei dogen, this is his vow, and hotsu means to give rise, and gan means vow. This is his verse to give rise to the bodhisattva vow. And he says, we vow from this life on to hear the true Dharma. That upon hearing it, no doubt will arise in us, nor will we lack in faith.

[16:14]

That upon meeting it, we shall renounce worldly affairs and maintain the Buddha Dharma. And that in maintaining the Buddha Dharma, the great earth and all living beings, together will attain the buddha way so this vow is to hear the dharma so that we can take care of the dharma care of the dharma the great earth and all beings together will attain the buddha way this is his bodhisattva vow And some people see the tradition of Buddhadharma, and what they see is, in someone else's words, a preoccupation only with personal salvation. Some people see that when they look at the teaching of the Buddha, because sometimes the Buddha teaches a person, and teaches a person how to become free.

[17:25]

Sometimes our founder would meet a person and teach that person how to become free. So if you look at what he said, it sounded like he was teaching this person how to realize their own private salvation. Does that make sense to you? Perhaps you've seen some teachings like this where the Buddha taught a person how to become free and the person became free by listening to the teaching of the Buddha and practicing it. And at the end of the... Sometimes they say, so-and-so, after hearing this teaching, became free. They heard it and practiced it and became free. So someone reads that and they say, oh, it looks like the teaching of the Buddha is about freeing an individual person. They don't necessarily notice that the person who's doing the teaching is concerned about personal liberation. his own, he was concerned about helping the other person.

[18:27]

So then, if you remember that, it looks like, well, it looks like Buddha's activity is concerned with helping others. So, and actually Buddhism has been characterized by the Pope, John Paul II, for being concerned with just personal liberation. And some Buddhist scholars have also said that Buddhism is about personal liberation. I just want to say, I don't think that's the case. I think that Buddhism is about the liberation of the person and the whole society. It's about personal refinement character elevation and personal liberation together with the great earth and all beings. The Buddhas are already free. It's about freeing the great earth. It's not just all humans.

[19:30]

It's all human society. It's all animal societies. It's about the land and the trees, the whole earth. It's about that liberation. including every individual liberation. It's about... Yeah, it's about realizing the beauty and the glorious radiance of the entire universe. That's what the Buddha Dharma is for. Including every individual and to renew and adorn the magnificence of the awakening in the way. of all Buddhas and enlightening beings. However, he goes on to say, however, our past karma, which has greatly accumulated,

[20:33]

indeed has become the cause and condition of obstacles to practicing the way. So because of our karma, we have trouble seeing this way. And he says, may all Buddhas and ancestors who have attained the Buddha way be compassionate to us and free us from karma to practice the way without hindrance. And so he goes on to say that by revealing and disclosing our karma in practice before the Buddhas, we melt away the root of the transgressions or obstructions to finding our own true vow and living it. I have been bringing forth this issue of the Bodhisattva vow, the Buddha vow.

[22:16]

And I'm bringing it forth here tonight. And I have experienced in myself and in others some resistance to this. of the Bodhisattva vow and to the commitment to the Bodhisattva vow in many people. And I'm happy to work with this. And anybody who resists is welcome to express it and share it with us. It's such a, I don't know what, such a huge, such a huge thing to consider opening to all beings, to consider opening to all suffering beings, and to consider accepting our responsibility to all beings.

[23:27]

It seems to me, and I say it to you, that we are completely surrounded by all suffering beings. That's already the situation. So I'm just bringing up opening to our surrounding, and opening in this great, more or less unlimited way. And we cannot yet feel that openness, that we practice the same way that we would practice if we were to be open. And that way of practicing in the midst of all beings, which is where we are now, the way of practicing

[24:40]

is the way that's practicing that's recommended by me and my ancestors, the way of practicing which is recommended is not the way we necessarily are practicing, but it's the way that's recommended for those who love all beings, namely everybody. But particularly it's recommended for those who wish... to work for the welfare of all beings. And that way is in the midst of all beings. Gentle. To be peaceful and harmonious. To be honest and to be upright. Gentle, harmonious, honest, and upright. we may be able to live in openness with all beings.

[25:47]

And if we are not yet feeling ready to open to all beings, then that person who is not yet ready is one of the beings which we can start being open to. When I myself do not yet feel ready to open to all of you, then I can confess somebody here is not yet ready to open to somebody there. And that person is sometimes... But just as I, well, just as I might be able to be open to someone else, I wish to be open to myself and to be gentle with myself who's not quite ready to open to all. very gentle with myself, very gentle with this person who is not quite ready to open to all beings, all suffering beings, and also who is not ready to open to enlightened beings.

[26:55]

I might be such a person and I wish to be gentle with myself when I'm not yet ready to open to one of you or all of you. If I can practice that way, I will be more and more open to all of you. Including if I can't practice that way, I will practice that way with my not being able to practice that way. and I will become open. And I will be honest, and I will admit, I will be honest, I will confess limitations in my openness. My openness is not great, is not completely extensive. It has limits. I'm honest about that, and I'm gentle with that, and I'm peaceful with that, and I'm upright with that. In being that way with my limitations, they will pass away. And then I can be open to other people who are also not yet ready to open to other people.

[28:11]

And I can be with those who are resisting to teach them how to become free of their resistance. Vow that lives in the center of all of our action. If I am open to all beings, I practice the same way. Gentle. Honest and upright. Same if I'm open, same if I'm closed. Just as if I'm closed, I apply that to my closeness. what we call enlightening beings or bodhisattvas have these kind of vows, and these vows live in the center of all their karma.

[29:17]

So if they think of, if they see themselves in relationship to another person, and the way they see themselves in relationship with another person is they wish to go over and talk to that person, that's their karma. That's the story of the moment. I'm here. I want to come and talk to you. That's my story. That's what my mind creates for the moment. Or it might have a different story. I'm here, you're there, and we're going to go to dinner. That's the story. Or I'm here, you're there, and we're going to dance. This is my intention, is that we're going to dance. And in the center of that intention is the wish to be with you now, but also to be open to all beings at the same time.

[30:24]

And also to be this way in the midst of this vow. It is by means of such vows that enlightening beings path. So they also could practice going to retreat and sitting in meditation. And while they sit in meditation, while they have the story, I want to sit in meditation, I am sitting in meditation, period, and I'm a meditator. That's their story. Okay. And there also is an openness to all beings. I'm sitting here, you're sitting at your seat. You have that story probably, that you're sitting at your seat and I'm sitting at my seat. That's a story I have too. We're together in the midst of that story of where we are and how we see ourselves, how our mind creates...

[31:31]

the story of our life at the moment, in the midst of that, at the center of that, can there be the ability to open to all beings at the same time? And once again, if there's some resistance to that, that's totally admissible, and that's another being. And are you ready to open who does not want to open to beings, who seems to be you. If not, that's another being, which can be revealed and disclosed and treated with utmost respect, with gentleness, with peacefulness, with uprightness, not leaning into this person or away from this person, not trying to avoid this person, be right with this person, be honest about this person. And in this way, be with the person.

[32:34]

And if we can be with the person this way, and be with ourselves this way, and open ourselves this way, and accept our responsibility to all beings, which is already present, our responsibility is here, have we accepted it? Opening to all beings, opening to our responsibility, accepting all beings, accepting our responsibility, and being and gentle and honest and harmonious in such situation. I propose to you on behalf of the tradition that the Buddha will appear to you and will teach you how to live. That when you open to all beings, including yourself, when you open to all great beings, and all small beings. But start with small beings because they're easier to see. If we open to them all, we're also open to the great beings.

[33:42]

And when we open to them, we see them teaching us right now. But we will be most successful in this process when we the being who is so-called us, who has an intention to do whatever in the moment. So our own karma is where we're at. We have our own karma right now. We have our own story right now. Each of us has a somewhat different story. All of us could tell probably with various accents. And in the midst of that story, which we are encouraged to pay attention to, because that story has consequence, in the midst of that story, a vow, a commitment to open to all beings.

[34:45]

To open to all beings and help all beings. Because we can't really help them all if we don't want to open to them. First we have to open And if we are open to all beings, and we hold hands, they can feel that openness, and they can learn that openness, and then they can extend that openness to others. In this way, all beings together will learn how to be open. All beings will be open to each other, and all beings will be open to Buddha's teaching. And this va, although our Karma is constantly changing. I want to eat. I want to sleep. I want to walk. I want to talk. I want to sit. I want to start the meditation retreat. I want to end the meditation retreat. They are changing all the time. But in a way, the vow is changing all the time too, but it can be always the same vow. It's the same vow in a way.

[35:51]

It's open to all beings, be devoted to all beings, and accept our responsiveness to all beings. Accept it. Open to it and accept it. You don't have to make your responsiveness to all beings. You already are. If you open to all beings, you will also be able to accept your responsiveness. And again, if you take care of yourself in that place, this place at the center of all beings where each of us live, if you take care of this place and open to this place and all that surrounds it, you will receive instruction. We have to be a certain way there in order to be able to tolerate this openness. We have to be very gentle. Very gentle.

[36:52]

We have to be upright. It's not just gentle and then sink into or bring beings. It's not upright and fall over backwards. Upright means you're not falling backwards, you're not falling forward. You're meeting and you're gentle. and you're honest and you're harmonious. So this is my to talk to you about how to study karma, how to find the vow, how to consider accepting it and living it, and how the world is transformed. However, the world is transformed anyway, no matter what you do. If you don't pay attention to your karma, the world is transformed. Your karma has consequence whether you look at it or not. It isn't that paying attention to karma has consequence, and if you don't, it doesn't have consequence.

[38:02]

Attention to karma... the karma has consequence. Inattention to karma, the karma has consequence. Either way, it's just that attention to karma will lead to the positive transformation of the world, and inattention to karma will lead to negative transformation of the world. And then, at the center of that, we have the bodhisattva vow, which I hope we can discover Okay, so now I'd like to do some walking meditation again. refuge chanting, of speaking the refuges anyway, and to do that at night, like tonight to do it, in Pali, and in the morning to do a formal confession ceremony, a short one, and then followed by reciting the refuges in English.

[39:37]

I offer you the opportunity to recite the Refuges in Pali and then tomorrow morning to recite the Confession and Repentance verse in English and then the Refuges in English. Part of the reason why I want to do this is to again draw attention to your own heart and to see how you feel about about saying these things. Because when you say them, that will be your verbal karma. Or if you don't say them, that will be your verbal karma. So it's a way to, as a group, to use certain forms to help us look at our intention, at our vows. And then at the beginning of every Dharma session, Dharma talk in the morning, ...start by reciting this vow of the ancestor Dogen, and then alternating with a vow written by another Zen teacher named Tore, who is one of the main disciples of Hakuin Zenji.

[40:54]

So both of these Zen masters wrote their own Bodhisattva vow. And... I recommend that each of you consider whether you would like to someday write your own vow, how you would like to express your vow. But anyway, these are the vows written by them. They're a little different, and they're also quite similar. So reciting the vows of these ancient teachers would also be something for us to look at and discuss how we feel about them. Are we in accord with them or not? Do we understand? So these vowels will be texts and also verbal exercise opportunities. And I guess I'm also bringing up the practice of bowing, and particularly of the bowing called, you know, bowing to the ground, bowing to full prostration.

[41:58]

And so I was thinking that tonight, before we recite the refuges, before we talk about returning to Buddha, returning to the Dharma, and returning to the Sangha, that we express our wish to return to Buddha by bowing in this direction towards the Buddha Shakyamuni and the Bodhisattva Avalokiteshvara. This Bodhisattva over to Buddha's left is called Chinese Guanyin. In Sanskrit, Avalokiteshvara. It's the Bodhisattva representing infinite compassion or universal compassion. Of course, all Bodhisattvas vow, make vows of universal compassion. This bodhisattva particularly represents it. Compassion.

[43:01]

And Buddha represents complete perfect enlightenment, including compassion and wisdom and vows. So that is what the ritual, which I'm suggesting we practice at night, every night, of offering our bow can also be understood as a formal way of paying homage to Buddha. So the traditional formal way of paying homage to a teacher is to express that homage by prostration. An homage is not just that you appreciate the teacher, appreciate the teacher's teaching, but that you wish to actually become like the teacher, that you actually wish to become, together with all beings, a Buddha. And again, somebody here might feel like, I don't want to say I want to become like a Buddha.

[44:06]

I'm not ready for that. I understand. And so bringing this up, I imagine someone may have some resistance to it, but I mean, And I hope that doesn't push you too hard to offer you this ritual. And in the morning, after our morning sitting, again, I'd like to offer to you and to Buddha, I'd like to offer, again, the offering of prostration, the offering of homage to the Buddhas, and then chanting the confession formula, and then the refuge formula as a way, as a morning ritual. And then if anybody's left after that, Dharma talk, I'd like to recite a text, a Zen text.

[45:06]

which in Japanese is called genjo koan, but could be translated as the universe realized, or the realized is a text about how everything is the realization of the universe. It's a text about that, which ties in with this bodhisattva vow in the study of karma. These are some intensifications of your karma to draw your body and speech into the practice in ways that would not be untender and to be upright with you and harmonize with you and be honest with you.

[46:10]

And I invite you to be the same with yourself. Is there anything anyone wishes to offer at this time in response to all this? I'm feeling a lovely cool breeze. And also, I invite you in this retreat, if you wish to speak to me in this venue, to come up here. And do it face to face, close. You may come up here. Do you want to? Yes.

[47:15]

I just wanted to invite us to of bowing as we come into the hall. Yes. So there's also a ritual of when you step inside in the room to join your palms together and then bow forward a little bit like that as a formal way of entering this Is there anything else anyone would care to express tonight? Would anyone care to come up here and tell me how you feel about what I've presented so far? I feel pleased to wholeheartedly accept some more expressions of my vow.

[48:39]

Could you wholeheartedly say that louder? Yeah. I feel pleased to accept some more wholehearted expressions of my vow. I just wanted to I don't know some people personally I'd really love to do as much bowing as you have to offer I love it that'd be great to do and you loved bow and I invite you to be very tender with those who may not love it quite as much as you I'd love to thank you This is all an offering. This is all an offering. With no expectation. That's my vow. To give with no expectation. I feel nervous.

[49:49]

I'm not a Buddhist, and I do have resistance towards what you said here, to what the Buddha, what he actually, or Buddha represents for me is I don't know what it is for you, and perhaps I would like to hear about that. Thank you very much. That was honest, I guess. I like that, honest. And you seem rather gentle about it, too. Were you upright with it? Yeah? And were you harmonious with it? Yeah. So there we go. Thank you. And if you keep practicing that way, you will meet this thing called Buddha. And Buddha will not force you to be a Buddhist.

[50:59]

I feel two things. I feel two things. I have a feeling of... wanting to open to what's offered and a feeling of wanting for something else to come in. And I also feel a resistance to bowing because I don't fully really understand why. Why I walk in the room and bow. Yeah, that's it really. Thank you. Um... I'm, uh...

[52:06]

I'm nervous. Some of the... Kind of what I experience is kind of religious aspects around it, around Buddhism. And I'm very interested in Dharma. And I don't want to feel a kind of peer pressure to do, to act a way or to chant things. Like I fully feel it and that it's of use to me. Thank you. Let's see. She said she didn't want to feel the peer pressure. Right? Is that what you said? Okay, so may I comment on that? I would offer you now the opportunity to open and feel, if you feel peer pressure, peer pressure.

[53:21]

I don't want you to feel peer pressure, but if you feel it, that's a being, which I would encourage you to consider opening to that being. But opening to that being doesn't mean you send that being away. The one who feels pressure, she feels pressure. So, if any of you feel peer pressure, I wish to feel you. And if any of you feel peer pressure, I would encourage you to feel you And I would just like to clarify, although you can feel peer pressure no matter what people say, I would say that, I would guess, and I would ask, does anyone, does everyone feel comfortable with anybody who does not wish to bow? Is that okay with everybody? I feel okay if you don't wish to, but you're not bowing. So I really do not want to pressure you.

[54:27]

I never felt pressured to bow, but if I did, I would like to accept that I feel it. But now I'm just saying, I think we feel okay if you don't want to bow. I feel okay about it as part of this ceremony, is that you look inside your heart, and if you don't feel that you wish to bow, don't. But I would actually like you to be able to stay in the room and feel that I don't want to bow, and other people are bowing, and I'm not. You're allowing me to not bow. Not only allowing me, I would also request you to support those who do not wish to bow, that you support them, that you support those who do bow, that you support everybody here. That's what I mean by responsibility, is that no matter what anybody here does, we respond to them. We do, no matter what they do.

[55:31]

And they respond to us, no matter what. We are responding to each other. That is the world we live in. So I'm saying, can we open to that? And it's a big, big deal to open to it. But... Anything else anyone wishes to offer? I have a question about sincerity, that if I'm not wholehearted in wanting to bow, if I have some doubts or resistance, that I then feel insincere. I don't know if I need permission or something to do it and still feel insincere or have doubts whether I need to. There's some confusion for me about my intention in bowing and maybe it's just to try it and see whatever feelings are there.

[56:47]

Thank you. Yeah. Sincere. Sincere, yeah. Every moment, our mind is active, creating a picture of our life with other beings. That's our karma. Every moment there's an opportunity to look and see if we're being sincere. And if we can't see our sincerity, it doesn't mean we're not being sincere, it just means we can't see it. Again, I kind of propose the idea that we are sincere,

[57:49]

but it's sometimes very subtle and implicit. So in a sense I'm saying actually, I'm proposing at the beginning now that there is an implicit wish to live for the welfare of this world and to work for the positive transformation of the world. There is that. But it's implicit and we don't necessarily realize it. By trying to make it explicit, by expressing it, It isn't that then that makes it so, it's that it helps us realize it. And in the process of working to make something implicit, explicit, there may be some issue about whether you're being sincere, because, you know, there's some edge there. So, this is definitely work with this issue of sincerity. to look at it, to see if you feel it. But it can be there in every single action. You could be sincere.

[58:51]

However, once you start looking to see if your actions are sincere, somehow it seems to also change the action. So when we look at our actions, When we give attention to our actions, that tends to cause our actions to evolve positively. When we examine our stories of our relationship with beings, and when we look at it, look at it carefully, that way of looking has an evolutionary impact of the positive sort. So this issue of sincerity also applies not just to bowing or whatever, but it applies to Your intention. Is your intention sincere, deeply sincere? And if it's deeply sincere, then it's, you see, it's a little easier when you see that it's deeply sincere to feel a commitment to it. So commitment, promising, sincerity, they're different ways to get at the core of our mind.

[60:00]

The actual enlightened essence is sincere. It is committed. It is fearless. It is gentle. It is open. It is welcoming all beings. Suffering and welcoming. It is that way. So that's part of sort of what I'm trying to help us discover and express. And sometimes you think you discover it and when you express it, it helps you further discover it or further realize it. I feel very happy to invoke and bring forth the vast mind and heart of enlightenment.

[62:13]

I'm very happy to be endeavoring to discover the great enlightened heart with you. I feel really happy about this. And so now, if you're ready, you can watch me bow. And if you want to join in, and if you don't, you're welcome not to. And then we'll chant or we won't. We'll chant the refuges in Pali. And some of you know it already, but I just wanted to say them. I'll say them to you. And then I think they'll be posted if they're not already up there. I'll just say it to you for you to hear. So the first goes like, buddham sarnam gacchami tamam gacchami sangam sarnam gacchami And the second time we say duttiyampi at the beginning, which means a second.

[63:39]

And the third time we say, tattyampi, which means a third time. So it's the same buddham, sarnam, gacchami, and so on each time. But the second, third time before you start, you say that. tattyampi buddham sarnam gacchami And then third time. Tatyampi budham sarnam gacchami Tatyampi dhammam sarnam gacchami Tatyampi sangham sarnam gacchami So shall we give it a try?

[64:52]

Satsang with Mooji [...]

[66:46]

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