this morning, and their daughter was released this afternoon from the hospital, but she will not be coming up here with them. or back to the Bay Area with them, she's going to go back and live in her former situation. So there's nothing more that they can do to help her at this time, so they're going to come back to Tassajara, and they're looking forward to returning. They'll, let's see, they'll be probably arriving in Janesburg on Thursday, and they'll come in probably with Keith in the middle of the day, so they'll be joining this session Thursday evening or Friday morning. I wonder how you're feeling the night before we have our five-day sasheen.

[01:36]

You okay? Is there anything you'd like to discuss tonight before we start the session? I would like to request that if you come for doksan, you know, doksan means formal interview, that you try to speak about what's happening in the room.

[03:10]

during the session. Try that. Yes? I'd like to ask you to try to speak about or express, make your expression concern with what's happening in the room at that time. Anybody? Is that okay? Can you understand that? You're in the Doksan room, right? Doksan literally means solitary interview or solitary meeting. And it could be interpreted as a private meeting. but also could be understood as actually solitary meeting, there's only one person in the room and there's no other time or no other people being considered at that time.

[04:32]

So it's a different kind of a meeting from ordinary meetings where there seems to be two people or ten people or other times and other places. just I'd like you to try during session to meet that way. If you feel a pressing need to have a different kind of a meeting, then I'd like you to ask for an informal meeting and I will try to see you informally. If you want to talk about something that happened a long time ago or a few seconds ago or something that might happen next week or next period. Of course, whatever you bring up in the present is informed by your whole life history, but try to speak of it as it's manifesting, try to speak about how it's manifesting rather than how it used to manifest.

[05:37]

So, at least for these five days I'd like to try to concentrate on that way of meeting and talking. It's okay if nobody comes, I'll just be up with Zenda with you. And one other thing I wanted to mention to you, and this isn't intended, to have any effect but just to share something with you, which I was reminded of just before Nenju. I heard that Nenju was Suzuki Roshi's favorite ceremony and strictly speaking this Nenju we do is actually called Sampachi Nenju. There's many kinds of Nenju. But this is the nendu we do on three and eight days.

[06:45]

You can do nendus at other times too. Nendu just means basically, you know, to deeply consider. So, on three and eight days we deeply consider. What do we deeply consider? Well, you know, many things. We deeply consider the sangha, We deeply consider this group, because we're like all together and we bow to each other. We deeply consider, you know, Buddha's sun shining everywhere. We deeply consider that life is fleeting and when this day is over, your life thereby is one day shorter. We deeply consider, right? So there's many kind of ninjas. That's Sampaji ninja. So I said, I don't know if Sampaji Nadi was Suzuki Roshi's favorite ceremony, but there was one thing about it that he said he did like a lot, and the part he liked was he liked waiting for the Doshi to come, which I don't know, some people don't like to wait for the Doshi to come.

[08:03]

Now the doshi, if the doshi is me, the doshi is kind of like a little bit trying to rush so you don't have to wait too long. Because even though I know some of you are just like Suzuki Roshi, I don't, you know, what do you call it, I don't abuse that or I don't take advantage of that and saunter around. I kind of like try to get there as soon as possible, especially as it gets really cold and some of you are standing barefoot on the Ngawa. But on the other side, you saw I mentioned that that he liked to wait. He liked that kind of waiting and listening to the bells and stuff. There's that side of it, too, to consider. He liked to work on his waiting, kind of like patiently practice. And I also wanted to mention, which I think many of you already know about, We're planning on having, in addition to our regular ceremonies, this practice period, we're planning on having another kind of set of ceremonies where Linda Ruth Cutts is going to come down here and some other people are going to come down to help with this ceremony, to participate and help with this ceremony of dharma transmission.

[09:36]

It's a ceremony and it's one of these forms, a very complicated one, an extensive one, where we do what we do. Traditionally, we do this ceremony and it's one of these opportunities to try to do it really well but not too well, pay close attention but not get you know, cling to doing it some particular way. In other words, to try to do this ceremony in the non-outflowing way, which extends over like three weeks. It's a three-week ceremony. And so you will be, you will be, you know, you'll be with it to some extent, the ceremony will be done all around you in time and space.

[10:38]

It may be, I'm not sure exactly, but it may be that my Dharma talks and maybe my classes will speak to this ceremony and they will exemplified by the ceremony or use the ceremony to illuminate some teachings. That may happen. I'm not sure how it's going to work. So that may happen. And I also want to mention if someone wants to, for example, one of the things that happens in the ceremony is Linda will be given certain things. So if somebody would like to find a staff for her, a tall staff. Let me know, and then you can go look for one, try to get one. And also a short staff, like the one we use during shuso-sen when somebody wants to try to find and make, you know, or find and work some staff into a state of kind of finished quality.

[11:56]

Let me know. Is there anything else you'd like to talk about tonight? Well, if you're already on the list, we'll just go down the list, but if you don't want to come that way, if the way I'm just asking you to do it, you don't want to do that way, and you can pass, until some other time. But those of you who are already signed up are still signed up. So you'll be given an opportunity, but I'm asking you, if you come, to come and meet in that way. Meet in that, the way I just mentioned. Are there any other points?

[13:00]

I wondered if you were going to try to do any sort of modified Seigaki. Modified Seigaki? Yeah, I don't... It can be sort of complicated, but it's the Shinsai, you know. I assumed you wouldn't, since I don't think anybody's prepared for it, are they? No. I think in order to do Seigaki, this group would have to prepare it, Most of you don't know how to do the ceremony, right? Yeah. So I think people would feel funny to suddenly do the ceremony without having done the chants. So since Ambo wasn't here, we can't do it. I told him that one nice thing about him being away is anything that goes wrong, he'd say, well, we didn't have an Eno, so we couldn't do this or that, you know. Of course, we had an acting Inu, but she had to be, not only an acting Inu, but she had to be head Doan, too.

[14:08]

So, we didn't expect her to be able to do two persons' jobs. Seigaki does not need to be done on the 31st. It's only been done on the 31st about, you know, 20 times in the history of the universe. Yudhisthira Saigaki is done other times, like in autumn or on some memorial occasion in the Asian part of the world. And originally it wasn't done at a particular time, I mean it wasn't done in a certain season, it was done as part of another ceremony that was done on a regular basis. one of the Buddha's main disciples, his name was Madgalana, and he was the disciple that was foremost in clairvoyance, and he could see his mother in hell, suffering in hell, and particularly she was starving, you know, and she was a hungry ghost, she wound up in hungry ghost hell, hungry ghost realm, she was starving and couldn't get any

[15:36]

He could see that she wasn't getting any nourishment in the realm that she was reborn and he told Buddha about that and Shakyamuni Buddha said, well you know, after we do this such and such ceremony, then as part of that ceremony we'll make a special effort to like convey nourishment to her and turn over the merit of that ceremony to her being nourished. So that's where the Segaki ceremony started way back then, trying to help beings that are in states where for whatever reason their spirit can't get nourished. I have read another word and I was just wanting some clarification about it.

[16:46]

I've read the word influx. Yes. And the Sanskrit is the same. Yes. And so I was wondering what the difference is between influx and outflow. It sounds like a different movement. It's the translation of the word asrava or asava, I think perhaps the most etymologically correct translation would be flood, flood, and floods can be in or out, right? So depending on whatever you're doing there is an issue, you know, almost any action or any state of mind you're in you could be concerned with gain or loss. So, the issue of the concept of gain and the concept of loss, which are readily available at any time, in any place, those are what we call points of leakage or points of flooding.

[17:54]

So, on the issue of gain, you can be flooded or you can leak. at the point or on the concept of loss, you can gain or lose energy or vitality. So, as your mind thinks in dualistic terms, if you lean or have a bias towards any dualistic term, any concern there, any attachment, any belief in that thing by itself out of context with everything else, then there's an energy kind of consequence of that. You get inflated or depressed, inflated or deflated around the way you relate to that concept, that dualistic concept. Gain, loss, existence, non-existence, birth, death, you, me, all that kind of stuff. There's all points of where you can become inflated or deflated. And to live, to be upright in the middle of these constantly

[19:03]

available points of leakage and not lean into them or lean away from them, they don't have any power. And they are the way that the system gains and loses, but also they are the way the system of the being imbues certain thoughts and certain patterns of thought with energy or takes the energy away. So it's like the way you turn on and give life to certain forms of thought or take the life away. So sitting in Sashin is a excellent opportunity to watch this kind of thing, to watch yourself, to watch various thoughts come through your mind and watch how you plug into them or plug them into you and watch them go, you know, go into Technicolor and, you know, Dolby Stereo and like almost real

[20:22]

And then sometimes something that seems to be quite real, somehow it gets unplugged and everything just goes flat. And it's just a thought. And you're sitting serene, and these things, you don't mess with them, they don't mess with you. You can notice the difference. And I've heard many stories of where people were really caught up in something, the connection got pulled and the situation just lost its power and it's almost as though it weren't happening. So as you sit and watch your discomfort, your suffering in Sashin, right there in that discomfort is the, you know, this discomfort must arise, couldn't be there if it didn't arise, and it keeps arising. or doesn't, as it arises, there's some conditions there for the arising.

[21:29]

If you see the conditions of the arising, you can see the ceasing of it. If you see the outflows as conditions for it, the whole thing can just calm down. But even before the suffering ceases you can have a really joyful time studying, knowing or being confident that your study will be beneficial as you get clearer and more steady in your observing what's happening. And talking to you, I see that quite a few of you are getting considerably more fluent, more experienced, more familiar with the very things that I've just been talking about and how they work.

[22:55]

And getting used to being embarrassed that you too have outflows. just like Buddha and Buddha was embarrassed too but he got over it and just basically studied and so he said that by that study he came to see and understand the waning of this of these influxes and outfluxes and since that time that's been something that a number of his disciples have had a chance to observe and be encouraged by and recommend to their students. So it's this long tradition of observing suffering, observing the conditions for the arising of it and being released from it, being happy.

[23:58]

Right in the middle of the human situation, which is basically programmed to have influxes and outflows. We've got big time equipment to have this stuff happen. And also big time equipment to encourage us to use it. And to tell us that if we don't use it, it's going to be a big problem. And also we have big time equipment to tell us that watching and studying this thing is really embarrassing and indulgent, self-centered, and a waste of time. And not only to verbally tell us, but just make us feel that way. So we feel queasy about studying the very thing which will liberate us from suffering. That's why it's hard.

[25:01]

That's why it's difficult to study. That's why it's difficult to be selfless, because we're programmed to not only be selfish, but to not admit it, and to not even look anywhere in the neighborhood of where we might notice that. As, I guess, many of you see, right? Any other things about outflows before you dive into the Poisonous sea? For five joyful days of ancestor's samadhi? Samadhi soup? Would you read the admonitions then?

[26:05]

Sure. That way I can skip stuff I don't like. Okay. And just before you do... And add a few things. Excuse me. But just before you do, I was going to say that I have two wooden spoons and nobody would like one. Zen Shinji Sesshin Admonitions And again I remind you that the word Sesshin is made of two Chinese characters Shin means heart or mind and Setsu which means to gather So gathered the mind

[27:16]

nurture the mind, care for the mind, collect the mind, embrace the mind, sustain the mind, support the mind, support the heart, assist the mind, assist the heart, take responsibility for the mind, accept the mind, with Buddha's compassion and save the mind. Sesshin means all that to work with your mind in all those ways, sesshin. So these are the sesshin admonitions or sesshin encouragements. So we encourage you to be silent and still. Sesshin is a time to do all those wonderful things with your mind, to focus completely and care for your mind in this upright, gentle, nurturing, kind, careful, attentive, patient way.

[28:28]

To be sensitive to the fact that you and your fellow monks are making an effort towards real silence and stillness together. So please follow the schedule completely. To follow the schedule completely is the body and mind dropped off. To follow the schedule completely is supreme perfect enlightenment. The signal for Zazen is two hits on the Densho bell, ten minutes before the scheduled time to begin sitting together. There will be one hit five minutes before zazen. At that time, all the monks should be in the zendo and seated at their places. The same pattern continues throughout the day.

[29:31]

If you are not inside the zendo by the single hit of the densho, go to the back door and enter with the attendance official. the Tenkin. If you arrive after the Tenkin has entered, leave a note on the Tenkin notepad and sit in the library. During Kinhin, remain in the Zendo unless you need to use the toilet. If you leave during Kinhin, return to the Zendo. If you do leave during Kinhin, return to the Zendo and do Kinhin in the Ngawa until the bell indicates that zazen is beginning, it is endo. During five-minute intervals, please remain in the zendo. At the beginning of service, stand at your seat. So let's do it that way this time. Instead of setting up like a regular morning service or whatever, just stand by your seat for this session.

[30:37]

It's different, do you understand? So you just stand at your seat for service, don't take your Zabaton and step down, all right? Do you understand? What? Huh? Right, get back up in the tan. So for morning service you get back up in the tan, for evening service and noon service you stand at your place. But instead of turning towards the center like we usually do for service, you just stand right in front of your seat and face straight ahead. Okay? Chant that way. It's different. It's a different thing. Try it. See if it's possible. There might be a certain kind of like dovetailing necessary. dovetailing, you know, like if you're bowing straight ahead to somebody you may have to move like this a little bit so you don't bump into each other.

[31:42]

Do you understand? I think you can do it, probably. Maybe there'll be a problem. Sometimes you have to get thinner. For morning service, after the nine bows, Sit at your place on the tan. Keep your sutra book behind your seat, next to your Oryouki. Do not put anything on top of the sutra book, and do not put your sutra book under your Zalbatan. I went to some other Zen centers where they put their sutra books under their Zalbatan. I said, you have a very nice Zen center here. During service, chant briskly and with energy.

[32:48]

In other words, chant more briskly and with more energy than you do during your ordinary, everyday monastic life. Walk as quietly as possible in the zendo and on the yamagawa. Please be silent with your oriyoki bowls and utensils. Always wear your robes unless you are assigned work. When walking, walk with your hands folded on your chest in the traditional manner of shashu. Stop and gassho when passing one another. Do not lay down in public places. You may bathe quickly and silently during breaks. There is no eating between meals. The back door is closed between meals. If you have special dietary needs, please speak to the Tenzo. Now, I believe that the kitchen is going to put out, um, maybe put out, uh, fruit.

[33:54]

Anybody need fruit during breaks? So, uh, maybe an exception to this would be, um, after work and after work they'll put some fruit out. If anybody needs fruit other times, you can ask the kitchen staff. Hmm? There's not very much fruit. I didn't buy very much fruit. That was not my understanding. Well, too bad. There's not very much fruit, so go early. But we have plenty of rice, so have seconds. There is no reading, writing or telephone calls during satsang. Mayo would not be put out during sashim, if there is anything important that you particularly need, please speak to the director or the ino.

[35:16]

If you make a cup of tea or coffee, please take it somewhere and sit down to drink it. In other words, try not to drink standing up. If you make a cup of tea, instead of just standing in the coffee chair, just go sit there or in here or someplace. And then late night sitting, the procedure for late night sitting is as followed. You leave the zendo with everyone. There's a hot drink available in the kitchen after the last period of zazen. Take off your okesu or rakusu if you have one. Return to the zendo. Move quietly in and around the zendo because some of the people may be sleeping. Especially the Jeet Kune Do. There is no formal group Keen Heen during the night sitting, but you can do Keen Heen on your own, as much as you want.

[36:20]

Do not light any lamps in addition to the Godo Lamp, which is left on all night. Okay? So those are the... Do you recommend it? Do I recommend sitting at all? Do I? I do? When did I do that? Huh? I don't really recommend sitting. I'm more like, I love sitting myself. It's like one of the coolest things possible a human being can do. I don't exactly recommend it. If anybody wants to practice it, you know, I'm for you. And I will support you to do that and I will practice with you, but I don't exactly recommend Buddhist practice to people. But anybody who wants to practice, I'm here to help.

[37:22]

I don't exactly recommend it. But if you want to practice Buddhism and you want to help from me, let me know, I'll be happy to help you. Just tell me how you want to do it, I'll help you. And as a matter of fact, you have to tell me how you'd kind of be on your case if you don't. But, you know, I don't recommend it. Don't recommend it. Yeah? Kind of a very mundane question about mail. And that is, well, there's this election coming up and some people might be expecting to be getting absentee ballots. Yes. And by the time that session is over, back in time, it could be. So that just kind of, you know, I know mail isn't put out, but I wonder what... Yeah, so what would you suggest, Director? Well, if there's anyone who wants to get a balance, Keith would be going out on Thursday, and right after Sashim, Charlie and Diana will go back up to Moran.

[38:29]

So, especially if they're in doubt, I know that Gloria may be that late. So if anyone feels they need it during Sashim, probably be getting the mail from Keith. That's Sashika's normal job and he'll, she'll be in the kitchen, so maybe they could just tell her if they need, they want her to look for a ballad. Does that make sense? So if you want to get your ballad during Sashin, tell Arlene, she'll look for it and give it to you. How's that? And then if you want to fill it out, just put it in the mail. Okay, does that make sense? One time Suzuki Roshi's son came to … I invited him to come to Tassajara for a session and he came and he hadn't sat in a session for a long time.

[40:00]

So he sat, you know, I was sitting here, he was sitting there. I don't know, I think somebody signed up for Doksan or something and I think maybe I went to Doksan, I'm not sure if I did, but if I did anyway, I thought, hey, he's up there all by himself, sort of, you know. And I invited him to come here and now he's sitting up there by himself. So I went up there and sat with him. I just sort of felt like somehow, I didn't do Sesshin for the rest, I didn't do Doksan for the rest of that Sesshin, I just sat there with him. It seemed kind of rude to sort of like invite him to come and sit and then me sort of be out of his anger the whole time talking to people. So it turns out I sat just about the whole session and towards the latter part of the session I said, my god this is so cool sitting here like this, it's fabulous.

[41:07]

And he also rediscovered this incredible practice of sitting there with your legs crossed up in that room. It's fabulous. So I probably will do Doksan this time, because I don't feel like I'm abandoning you people, because I didn't invite you to come here. But I think you can have a great time these five days here. We're very fortunate to have this opportunity. Congratulations to you. I may mention it again a few times. But it really is great. One should just decide that there's no alternative. May our intentions equally penetrate every being and place.

[42:16]

With the true merit of Buddha's way, beings are numberless. I am proud to say them. Generations are inexhaustible. I vow to end them. Margates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to enter them. What time is it?

[43:01]

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